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HISTORY
of THE FIRST PROPAGATION:
. . . or ºne - * *
CHRISTIAN RELIGION,
AND THE LIVES
MOST EMINENT PERSONs
, M.ENTIONED. IN THE .
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. By are Rer. E. BioMFIELD.
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Paintro By c. Barghzzy; For irritserr and rºutin NERSEEy. ..
1809. ,

LIFE OF CHRIST.
CHAPTER I.
RETRospect of the Events which PRECEDED THE IncARNATION of our Lond.
The wonderful union of divine and human nature in Jesus Christ—this doctrine stated by
John, in the beginning of his gospel---the Logos, the word or wisdom of God—how un-
derstood by Jews and Heathens---was in the beginning—-was God, yet distinct from
the Father---the Creator of all things---dwelt in the person of Jesus Christ---the light
of the world—if Christ be not properly God, the apostles have been the means, by their
teaching, of leading mankind to the practice of idolatry—the doctrine credible, but
to be discussed with modesty---the hypothesis of Milton, compared with the Mosaic
account of the fall, and with different passages of scripture---consequences of the fall—
are mitigated or removed by Jesus Christ—why the interval of four thousand years
elapsed between the fall of the first Adam, and the incarnation of the second—the
seed of the woman---the antediluvians were probably favoured with a traditional reve-
lation, which prescribed rules of life, and indicated the coming of the Messiah---how
Christ preached, in the days of Noah, to the spirits in prison---the Lord God gf Shem--
the causes, progress, and consequences of idolatry---the call of Abraham---Melchise-
dec---whether one of the three angels, that visited Abraham, was the Logos—Lot—the
jaith and covenant of Abraham---Isaac---Jacob---.Shiloh-e-remarks on the character .
€f Job, and on the book which bears his name—-his faith in the Redeemer---the children
ºf Israel go down into Egypt--wisdom and goodness-displayed in this dispensation of
divine providence---character of Moses, as a lawgiver, an historian, and a poet—his pre-
diction concerning Christ--Balaam--the age of the Judges---the schools of the pro-
Phets---David---the Psalms---different states of the ehosen people, from the times of
Abraham to those of Solomon---the commerce and wealth of the Jews under Solomon---
his temple---Proverbs---Ecclesiastes---the Song of Songs---the four prophetic periods---
the prophets of the age of David---Nathan-i-Gad—Ahjah-Shemaiah-Iddo, &c.—the
*ge ºf Jehosaphat---Elijah--Elisha--Micaiah-Jonah--age of Isaiah-i-Isaiah– Ho-
*ta-Joel---Amos---Micah-Nahum, &c.—-age of the captivity—-Jeremiah—Lamenta-
tient--Obadiah---Habakkuk---Zephaniah--Ezekick-Daniel---Haggai---Zechariah—and
** *-*. - **** B -
2 , LIFE OF CHRIST.
Malachi---nature and style of the prophetic writings---the reformation in the days of
Ezra---Jeshua murdered in the temple---visit of Alexander to Jerusalem---Jerusalem
taken by Ptolemy---persecution under Ptolemy Philopator---Antiochus the Great fa-
vours Jerusalem.--quarrel between Onias and Simon the high-priest—-usurpation of
Jason, and general apostacy---Menelaus turns Pagan, plunders the temple, and mur-
ders Onias---Antiochus Epiphanes takes Jerusalem, and murders forty thousand of the
inhabitants---Apollonius plunders Jerusalem, massacres many of the inhabitants, and
carries an hundred thousand into captivity---the temple service abandoned---the worship
of Jupiter set up in Jerusalem---Mattathias has recourse to arms---is very successful---
Judas Maccabeus restores the temple worship---death of Antiochus Epiphanes---Judas
Maccabeus slain---Jonathan and Simon the brothers of Judas---Hyrcan---Aristobulus---
Alexander---Janneus---civil war between Hyrcanus and Aristobulus---the two brothers
apply to Pompey, who besieges and takes Jerusalem---Judea divided into five districts--
Herod the Great---his cruel tyranny---conclusion.
OF all the events of which man has received information, there is none more astonishing
than the incarnation of Jesus Christ. The birth of the most celebrated poet, historian, .
legislator, or conqueror, is no otherwise interesting, than as º a life, which
succeeding conduct rendered afterwards worthy of attention. But the nativity of the
Lord Jesus Christ is remarkable in itself, as displaying such an union of divine and
human nature, as never took place on any other occasion. Unto us a child is born, unto
us a Son is given ; the government is laid upon his shoulders, and he is fitly called the
Wonderful, the Counsellor, the mighty God, the everlasting Father (or Father of eternal
life, ) the Prince of Peace. * -- .* f
The beginning of the gospel according to John, when carefully read and examined,
casts as much light upon this subject, as, perhaps, it is capable of receiving. John i.
1- 18. In the beginning was the word, and the word was with God, and the word was
God. The same was in the beginning with God. All things were made by him, and with-
out him was not any thing made that was made. In him was life, and the life was the
light of men. And the light shineth in darkness, and the darkness comprehended it not.
There was a man sent from God, whose name was John. The same came for a witness,
to-bear witness of the light, that all men, through him, might believe. He was not that
light, but was sent to bear witness of that light. That was the true light, which lighteth,
every man that cometh into the world. He was in the world, and the world was made
by him, and the world knew him not. He came unto his own, and his own received him
not. But as many as received him, to them gave he power to become the sons of God,
even to them that believe on his name. Which were born, not of blood, nor of the will of
the flesh, nor qf the will of man, but of God. And the word was made flesh and dwelt
among us (and we beheld his glory, the glory as of the only begotten of the Father) full qf
grace and truth. John, bare witness to him, and cried, saying, This was he of whom I
spake; he that cometh after me is preferred before me; for he was before me. And of
his fulness have all we received; and grace for grace. For the law was given by Moses,
but grace and truth came by Jesus Christ. No man hath seen God at any time, the only
begotten Son, which is in the bosom of the Father, he hath declared him.
Qn this passage it may be proper to make a few remarks. <º º
I. The name here translated the word, is, in the Greek original, Logos, and signifies,
*
LIFE of CHRIST, - 3
according to the Greek etymology, both discourse and reason. Le Clerc, in his notes
on this passage, takes it in the latter sense, when applied to the Son; because long before
John wrote the Platonists, and after them, several learned Jews, particularly Philo,
had used it in that sense, to signify the Creator of the world. The Stoics, too, seem to
have affixed a similar idea to #. word Logos; when they affirmed, that all things
were formed by reason or the divine wisdom, in opposition to the Epieurean system,
which taught, that the world came into being by chance, or was made without reason.
The Platonists and Philo, by the divine reason, understood, sometimes, the most. perfect
idea, conception, or model, which God had formedief everything in his own mind, and
of which he stamped the signature on his works. At other times, these writers speak
of the Divine Reason or Logos as a distinct being, inferior or subordinate, to the su-
preme God. . Nevertheless, they have, more than once, spoken of him in terms not \IIłº
like to those used by the inspired writers. Thus Philo, in his book of agriculture,
page 152, calls the Logos, God's first-born Son; an epithet, the same in signification.
with that which the apostle has given to our Lord, Col. i. 15. Likewise the same
author, in his book concerning the formation of the world, affirms that Moses calls
the Logos, the image of God, a term which he is very fond of himself. So the apos-
tle, Col. i. 15, calls Christ, the image of the invisible God. Induced by such reasons
as these, Le Clerc fancies, that as the name Logos was familiar to the philosophers
and learned Jews, who had imbibed Plato's principles; such Christians as admired
the writings of Plato and his followers, must very early have adopted, not the name of
Logos only, but all the phrases which the Platonists used, in speaking of the person to
whom they gave that name, and consequently were in danger of corrupting Christianity
with the errors of Platonism. At the same time he imagines, that though the notions
of these philosophers, concerning the Logos, were in general very confused, they had
derived certain true ideas of him from tradition; and that the evangelist John, in speak-
ing of the same person, made use of the term, to which they had been accustomed, to
show in what sense, and how far it might be used with safety by Christians: but as it
is uncertain whether the primitive Christians, studied the writings of Plato and Philos;
it is not probable, that John would think it necessary, in composing his gospel, to
adopt the terms and phrases of these philosophers. Accordingly, the generality of
commentators have rejected Le Clerc's suppositions, believing that John borrowed the
name, Logos, either from the Mosaic history of the creation, or from Psalm xxxiii.5, 6,
where, in allusion to that history, it is said, The heavens were created by the word of God;
or from the Jewish Targums, particularly the Chaldee paraphrases, in which the Word
of God is often substituted for what in the text is Jehovah. . . . . . . . . . . . . . . . . . .
II. The Logos, whether translated word or reason, existed in the beginning at the
time of the creation. Here is an apparent allusion to the first verse in Genesis, where
it is said, that In the beginning God created the heavens and the earth. The doctrine
here advanced, is agreeable to what our Saviour is described as saying to John, in the
first chapter of Revelations, I am the Alpha and the Omega, the first and the last.
... III. The Logos is here expressly called God. This may be compared with Romans.
ir. 5; where speaking concerning the Israelites, Whose are the fathers, and of whom
concerning. [according to the flesh Christ came, who is over all, God blessed for ever.
Also to the same purpose, as the first of Hebrews, 8 and 9. But unto the Son he
saith, thy throne, O God, is for ever dnd ever, a sceptre of righteousness [equity] is.
the seeptre ºf thy kingdom. Thou hast loved righteousness [justice] and hated iniquity,
#.ore God, even thy God, hath; anointed thee with the oil of gladness above thy,
Čſ!C)78)S. . . . . . . . •
*W*; Here appears to be a distinction m; out between the Logos and the eternal:
3.2. * *
LIFE of Christ,
father. He is said to be with God; which implies a being, in some respect distinct,
with whom he exists. He is thus described in the 18 verse, as the only begotten Son,
who was in the bosom of the Father. - *. -
.V. The creation is here, in the most express terms, asserted to have been his work.
•4ll things were made by him, and without him was not any thing [not one thing] made
that was made. This expression seems to refer, not merely to the formation of this
world, but also to the giving existence to angels, and every being, visible or invisible,
which God has created. It is therefore a stronger expression, than that which is made
use of in 10, 11, and 12 verses of the first chapter of Hebrews. And thou, Lord, in
the beginning, hast laid the foundation of the earth, and the heavens are the works of
thine hands. They shall perish, but thou remainest : and they all shall war old as doth
a garment. And as a vesture thou shalt fold them up, and they shall be changed; but
thou art the same, and thy years shall not fail.
... VI. From the whole of this passage it appears, that the divine Logos who was in
the beginning, who was God, and yet, in some sense, distinct from the Father, who
was the Creator of every dependant being ; was made flesh and dwelt among men,
residing in the body of Jesus, as in a tent or tabernacle; which is the express import
of the verb, here translated, to dwell. The life which was in him was the light of men;
his human life being employed in communicating religious knowledge, and given up
to accomplish the salvation of sinners; and that eternal principle of life which he
possessed, as God enlightening mankind; both as he is their maker, who has put into
their minds the light of reason; and as he is the word of God, and author of revelation.
This light has shined, in greater or less degrees, from the time of our first parents to
the present, in the midst of an ignorant and corrupt world; yet wicked men do not
comprehend and receive it : they however, who are obedient to his teaching, become
the sons of God; and receive out of his fulness, grace for grace.
If it be said that Christ is God, not by mature, but by office; and that he ought not
to be reverenced with the same adoration as is due to the eternal Father ; it is difficult,
as Dr. Macknight justly observes, to clear the evangelists and apostles, from the im-
putation of having laid in men's ways, a violent temptation to idolatry. For it is
well known, that as in all ages men have been exceedingly prone to worship false gods;
so it was the prevailing vice of the world, when the New Testament was written;
that the grossest corruptions of the morals of mankind, have ever flowed from this
poisonous spring, [Rom i. 24;J and that to destroy idolatry and bring mankind to the
worship of the true God, was the great end proposed by God, in all the revelations
which he made of himself to men. This being the case, is it to be imagined, that
either Christ himself, who brought the last and best revelation of the divine will ; or
his apostles, who delivered that revelation to writing; would, on any occasion, have
used such expressions, as in their plain and obvious meaning, could not fail to lead,
at least, the bulk of mankind to think, that the names, perfections, and actions of the
true God, were ascribed to a creature; and that the worship due to the true God,
was due to him [Heb. i. 6, while in reality they meant no more, but that he was
miraculously formed : was commissioned to deliver a new religion to the world ; was .
endowed with the power of miracles; and, in consideration of his exemplary life,
was raised from the grave, and his divine honours conferred upon him. Instead of
reforming the world, this was to have laid in their way such a temptation to idolatry,
as they could not well resist. Nor has the effect been any other than what was to be
expected; for the generality of Christians, moved by these expressions, have all along
considered Christ as God, and honoured him accordingly. .
If any one now object, that the representation of the incarnation of eur Lord is bºr
Life OF CHRIST. 5
yond his comprehension, and therefore to him incredible ; let him reflect seriously on
the work of creation. God is a Spirit, and between his infinite perfections, power,
wisdom, holiness, and truth ; and the known properties of matter, hardness, extension,
solidity, and figure; no resemblance can be traced: yet we believe, that he not only
gave to matter its existence; but caused it to assume that immense variety of forms,
which it exhibits in the mineral, vegetable, and animated world. Since all this has
certainly taken place; why should it be thought a thing impossible for Almighty God,
so to unite himself to the man Christ Jesus ; as that he, who every day displayed proofs
of his humanity, should nevertheless be entitled, not merely by office, but by virtue
of this union, to the title of Inmanuel, God with us 2 We should learn, however,
from our incapacity to comprehend this wonderful event, to abstain, as much as pos-
sible, in discussing this subject, from the use of unscriptural expressions ; and to ha-
zard no assertions concerning it, which are unsupported by the easiest interpretation
of the word of God.
The motives which influence a wise man, are always supposed to bear some just
proportion to the magnitude of the work he undertakes : we must therefore conclude,
that the manifestation of Deity in the flesh, was the effect of causes that deserve to
be investigated. As they do not, however, all of them, lay open to our view : the
vast imagination of Milton has endeavoured to supply this deficiency; and has enabled
him, with but a few scattered passages of scripture to guide him, to produce an
epic poem, that has raised him, in the judgment of some critics, to a level with
Virgil and Homer. A brief statement and examination of his hypothesis, will assist
us in arranging our own ideas on the subject, and determining how far the generally
received opinion is consistent with revelation.
Before this world was made; while chaos occupied the space, which is now pos-
sessed by the heavens and earth ; the Almighty Father was pleased to summon, round
the place where his more immediate presence was displayed, the innumerable hosts
of angels and archangels, and other exalted spirits who inhabited the regions of
bliss. He then presented to them his only begotten Son, clothed in unspeakable
brightness, and announced him as the king whom they were all to honour and obey.
With this command they all appeared well pleased, and expressed their satisfaction by
SO[lºſs.
With Satan, however, this satisfaction was only seeming : for having persuaded
the third part of the angels to withdraw with him, far from the holy throne; he
found means, by declaiming against the new decree, and insinuating that they were
uncreated beings, and therefore served only from choice; to induce them to shake off
their allegiance to the Father, and oppose, by force of arms, the dignity of the Son.
A long battle was fought in heaven; in which, though the good angels on the whole
prevailed, the issue continued dubious; till at length, the Son, for whom the Father
had reserved the glory of that victory, came with irresistible power ; and commanding
his legions to stand still on either side, drove, with his chariot and thunder, into the
'midst of his enemies; and pursued them, unable to resist, to the farthest extremity
of heaven. Incapable of remaining here, they fell into that dreadful abyss, which was
prepared as their place of punishment. Here Satan and his angels lay for a con-
siderable time, on the surface of a burning lake; overwhelmed with horror, confusion,
and astonishment. . At length, their chief recovering his spirits; addressed his com-
panions, comforting them with the hope of yet regaining heaven; telling them of a
new world and new kind of creatures, which, according to a report current amon
the angels, were about that time to be created ; and exhorting them to find out the
truth of this latter prediction, and how they might turn it the most to their advaň-
6. LIFE OF CHRIST. • & e
tage. After several projects had been discussed and abandoned by the infernal as-
sembly; it was at length resolved, that Satan should undertake the long and perilous
yoyage, which was necessary to accomplish the design that he himself had suggested.
The flight of Satan was not unperceived by the cternal Father ; who declared to his
Son, that though man was free to stand, Satan would be able to accomplish his fall;
yet not into utter ruin, as there was reserved for him a portion of mercy. The Son
of God rendered praises to his heavenly Father, for the manifestation of his gracious
purpose towards the human race ; but was answered, that grace could not be extended
to man, without the satisfaction of divine justice; that man would offend the majesty
of God, by aspiring to divinity; and therefore, with all his progeny, must die;
unless some one could be found sufficient to answer for his offence, and undergo his
punishment. The Son of God freely offered himself a ransom for man ; the Father
accepted him ; ordained his incarnation ; pronounced his exaltation above all names
in heaven and on earth, and commanded all the angels to adore him. They obeyed:
and singing to their harps in full chorus, celebrated the praises of the Father and the
Son. In the mean time, Satan, after having encountered various difficulties, found his
way to the garden of Eden, and obtained a sight of Adam and Eve. He, at first, pitied
tlieir unsuspecting innocence; then fell into many doubts in what way to proceed;
and endured much torment from the passions of fear, envy, and despair : but at length
confirming himself in evil, resolved to take such measures as might accomplish their
destruction. Overhearing their, conversation, he learned that the continuance of their
happiness depended on their abstaining from the fruit of the tree of knowledge of good
and evil. He therefore, in a dream, suggested such thoughts to Eve, as might prepare
her to disobey the divine command. He was, however, for the present, disappointed ;
and the angel Raphael descended from heaven, to acquaint our first parents with their
danger. After some considerable delay, Satan entered the body of a serpent; in that
disguise presented himself to Eve, and began with flattering her beauty. Pleased with
the flattery, and astonished at the speech and sagacity of the serpent; she enquired by
what means he acquired this superiority of reason and utterance over the other animals.
IIe ascribed it to eating the forbidden fruit; and conducting her to the fatal tree, per-
suaded her to try the experiment. She consented ; and having tasted, found herself
exhilarated by a kind of intoxication ; and fancying that she was now elevated to a
divine dignity, sought out her husband, and persuaded him to follow her example, that
he might enjoy her happiness. He saw her state to be utterly deplorable; but per-
ceiving her lost, resolved, through excess of love, to perish with her, and partook also
of the fruit. T hey, after experiencing a very transient pleasure, became sensible of their
loss, sought to cover their nakedness, and then fell to variance and accusing one another.
Satah, however, and his hateful companions, only found their misery increased by the
success of their designs ; but sin and death immediately took possession of this world,
and yarious alterations were produced in the seasons and elements. After giving way,
for some time, to discord and despair; the two great parents of mankind sought peace
with God, by repentance and supplication. The Son presented their prayers to his
Father, and interceded for their pardon; God accepted them, but declared they must
no longer eontinue in Paradise; and sent Michael with a band of cherubim to dispossess
them, but first to comfort them. with the prospect of futurity. This errand Michael
performed, shewing to Adam, in vision, the history of mankind till the universal deluge;
and then telling him of the most important events which should happen to the world
till the call of Abraham, and to the chosen people of God till the incarnation of the
Messiah. Having described the life, death, resurrection, and ascension of the Son of
God; and communicated something of the same intelligence to Eve, in her sleep : he
Life of CHRIST. 7
led them out of Paradise, the fiery sword waving behind them, and the cherubim
taking their station to guard the place. Our first parents submitted with humble
resignation, having the wide world before them, and confiding in the merciful pro-
tection of providence, &
The fall of our first parents, for which Milton thus ingeniously labours to account,
is related by Moses with the utmost conciseness and simplicity. He tells us, that God
formed man out of the dust of the ground, and breathed into his nostrils the breath of
life, and he became a living soul. He was immediately placed, by his Creator, in a
gården, which was planted in Eden, to dress and to keep it. As it was proper that his
obedience should have some trial, and the circumstances in which he was placed were
so widely different from those of succeeding generations, as to render impossible the
exércise of the virtues, and the commission of those vices, which have since been deemed
of the greatest importance; he received a single prohibition, every way suitable to the
infancy of human nature. God commanded him, saying, Of every tree of the garden
thou mayest freely eat : But of the tree of the knowledge of good and evil, thou shalt
not eat of it; for in the day that thou eatest thereof, thou shalt surely die, Eve was
afterwards created, to be a companion to Adam : she shared with him in the enjoyment.
of Eden, and the government of the inferior animals; and we maturally suppose, was
instructed by her #. concerning the tenure by which their happiness was held.
After recording the creation of woman ; Moses proceeds, in the following words, to
give us the history of the fall. Now the serpent was more subtle than any beast of the
Jield, which the Lord God had made : and he said unto the woman, yea, hath God satd,
Ye shall not eat of every tree of the garden 2 And the woman said unto the serpent,
‘We may eat of the fruit of the trees of the garden. But of the fruit of the tree, which is
in the midst of the garden ; God hath said, Ye shall not eat of it, neither shall ye touch it,
lest ye die. ...And the serpent said unto the woman, Ye shall not surely die; for God doth
know, that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods
knowing good and evil. And when the woman saw that the tree was good for food, and
that it was pleasant to the eyes, and a tree to be desired to make one wise ; she took of the
Jruit thereof, and did eat ; and gave also unto her husband with her, and he did eat.
Though the serpent only is here mentioned as the tempter; yet, as the conduct at-
tributed to him is very different from that º be expected of a brute, it has
been almost universally believed by Christians, that he was only the involuntary in-
strument, employed by one of those angels who did not keep their first estate, but are re-
served in chains of darkness against the judgment day, This opinion is confirmed by
different passages of scripture. In the book of Revelations, the names of old serpent,
devil, and Satan, are used as synonymous ; and Jesus Christ, in his conversation with
the Jews, as recorded in the eighth chapter of John, says, Ye are of your father the
devil, and the lusts of your father ye will do ; he was a murderer from the beginning,
and abode not in the truth, because there is no truth in him ; when he speaketh a lie, he
speaketh of his own : for he is a liar, and the father of it. Thus far, therefore, the hy-
pothesis of Milton appears to be well founded, but we dare not be equally answerable
for the whole of his system. How moral evil first found residence in heaven, is an in-
quiry, which in this state of imperfection, we shall never be able to pursue as far as
certainty; and the battle of Michael and his companions with the apostate spirits,
as described in the Apocalypse, is evidently a prophetical representation of some re-
markable event, in which both the church and world were to be deeply interested.
... The following are some of the consequences ascribed, in scripture, to the first act of
disobedience. I. The sentiment of shame, which is scarcely to be accounted for on
*ny other principal. And the eyes of them both were opened, and they knew that they
§ LIFE OF CHRIST.
were naked; and they sewed fig leaves together, and made themselves aprons, 2. A dis-
position to cast the blame of our evil actions, as much as possible, on others. And
the man said, The woman that thou gavest me, to be with me, she gave me of the tree,
and I did eat. And the Lord God said unto the woman, What is this thou hast done *
and the woman said, The serpent beguiled me, and I did eat. 3. The distressing and
dangerous circumstances attending the birth of infants. Unto the woman he said, I
will greatly multiply thy sorrow and thy conception ; in sorrow thou shalt bring forth
children. 4. Perhaps the inequality of the sexes. And thy desire shall be to thy hus-
baſid, and he shall rule over thee. 5. The increase of labour, necessary for the cul-
tivation of the earth. And unto Adam he said, Because thou hast hearkened unto the
voice of thy wife, and hast eaten of the tree of which I commanded thee, saying, Thou
shalt not eat of it : cursed is the ground for thy sake, in sorrow shalt thou eat of it all
the days of thy life : Thorns, also, and thistles shall it bring forth to thee, and thou shalt
eat the herb of the field : In the sweat of thy face shalt thou eat bread, till, thou return
aunto the ground. 6. Temporal death. For dust thou art, and to dust shalt thou return.
7. Moral evil. Wherefore, as by one man sin entered into the world, and death by sin;
and so death passed upon all men, for that all have sinned. For, until the law, sin was
in the world; but sin is not imputed when there is no law. Finally, as every act of
transgression justly exposes us to the wrath of God; we may add the everlasting
punishment of those, who have deviated from the divine law, in consequence of the
evil example of our first parents, and the depraved nature which we have received.
from them. p
To mitigate and ultimately to remove this long train of evils, the Son of God became
incarnate. His teaching, his miracles, his example, the common and extraordinary
sufferings of his life, his agonizing death, his resurrection, his ascension, and his ex-
altation to the right hand of his Father ; here, all contributed to the fulfilment of these
merciful designs. He has brought life, and immortality to light : and informed us,
that though we have all sinned and come short of the glory of God; we may obtain,
through him, not only pardon and peace ; but an everlasting residence, in those de-
lightful regions, where the wicked cease from troubling, and the weary are at rest.
Our bodies, which are here the subjects of disease and death ; shall, on a distant but
certainly appointed day, be raised in glory and power ; this corruptible shall put on in-
corruption, and this mortal shall put on immortality; so that death shall be swallowed
wp in victory. Nor ought we to repine at the various troubles we may here endure,
since all things shall work together for our good, for them that love God, and are called
according to his purpose. These light afflictions, which are but for a moment, shall
work for us. a far more eacceeding and etermal weight of glory.
To any who may esteem it wonderful, that since the manifestation of our Lord in
the flesh, was thus intended as a remedy for the evil consequences of the fall, these:
two events should be separated by an interval of four thousand years : we reply, since.
Christis denominated, in the book of Revelations, the Lamb slain from the foundation,
of the world ; and he is expressly spoken of by Peter, as delivered up to crucifixion,
by the determinate council and foreknowledge of God: the same way of salvation,
which has produced so many benefits to Christians of succeeding ages, was open to the
faithful who lived in the most early times. Neither did the long period, which has
now been mentioned, pass away in vain; since the light of divine revelation was.
gradually breaking in upon the world, and many important changes took place in the
affairs of men; which contributed to display, with greater lustre, the wisdom and mercy.
of God, in the gift, of his Son. To prove the truth of this observation, by the con-
sideration of facts, is the end to which the remainder of this chapter will be devoted:
LIFE OF CHRIST: *. 9
The sentence pronounced upon the serpent, before the expulsion of our first pa-
Yents from Eden, is very remarkable, And the Lord God said unto the serpent, Be-
cause thou hast done this, thou art cursed above all cattle, and above every beast of the
field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life. And
I will put enmity between thee and the woman, and between thy seed and her seed ; it shall
bruise thy head, and thou shalt bruise his heel. These words have been generally con-
sidered, as not merely predicting any alteration that was to be made in the food and
locomotion of the serpent, and the enmity which has ever since subsisted between that
race of animals and the human species; but also to include some dark prophetic hint
concerning Jesus Christ, who was to be born of a virgin, the persecution which he
and his followers were to experience from wicked men, and the victory which he
should obtain over the powers of darkness, at the very moment when they were bruising
his heel, by the bitter agonies he suffered on the cross. *-
Though the books ascribed to Adam, Seth, and Enoch, are undoubtedly apocry-
phal ; it is probable, that the antediluvians were favoured with, at least, a traditional
revelation or species of instruction ; which, considering the long lives of the patriarchs,
may be thought fully adequate to their wants. Cain is said, by our Saviour, to have
slain his brother Abel ; because the works of Abel were righteous, and his own were
wicked. And the Lord God said unto Cain, Why art thou wroth 2 and why is thy coun-
tenance fallen 2 If thou doest well, shalt thou not be accepted 2 and if thou doest not
well, sin lieth at the door ; and unto thee shall be his desire, and thou shalt rule over him.
And Enoch walked with God, and he was not, for God took him. Concerning the depra-
vity of the old world it is said, JAnd God saw that the wickedness of man was great in
the earth, and that every imagination of the thoughts of his heart was only evil conti-
nually. And it repented the Lord that he had made man on the earth, and it grieved
him at his heart. Noah was a just man, and perfect in his generations ; and Noah
walked with God. And the Lord said unto Noah, Come thou and all thy house into the
ark, for thee have I seen righteous before me in this generation. All these passages seem
clearly to indicate, that the antediluvians had further information concerning the distinc-
tion between good and evil, than was contained in the prohibition which was given to our
first parents in Eden. They worshipped God, not only by calling upon his name, but
also by sacrifices. And in process of time it came to pass, that Cain brought of the fruit
of the ground an offering unto the Lord. JAnd JAbel, he also brought of the firstlings of
his flock, and of the fat thereof; and the Lord had respect unto Abel and to his offering.
But unto Cain, and to his qffering, he had not respect ; and Cain was very wroth, and
his countenance fell. The shedding the blood of innocent animals, by way of satis-
faction to God, would scarcely have been ever thought of by Abel, or been accepted by
the Almighty ; unless it had been performed in consequence of a divine appointment;
and this appointment seems intended to impress mankind with this truth, that without
the shedding of blood there is no remission. The observation is confirmed by Hebrews
xi. 4, 5, 6. By faith Abel offered unto God a more earcellent sacrifice than Cain, by
which he obtained witness that he was righteous; God testifying of his gifts, and by it, he
being dead yet speaketh. By faith Enoch was translated. that he should not see death, .
and was not found because God had translated him ; for before his translation, he had
this testimony, that he pleased God. But without faith it is impossible to please him ;
jor he that cometh to God must believe that he is, and that he is a rewarder of them that
diligently seek him. Add to , all this, the observation of Noah's parents upon the ob-
servation of his birth ; and it will appear, that they had some expectation of a deliverer
from the curse. And Lamech lived an hundred, eighty and two years, and begat a son 2.
*And lie called his name JYoah, saying, This * shall comfort us concerning our work;
*
16. LIFE OF CHRIST,
and toil ºf our hands, because of the ground which the Lord hath cursed. From what
has been here adduced, we may safely conclude, not only that the artediluvians were
favoured with a divine revelation, but that in this, the doctrine of a Messiah formed a
prominent feature. t - jº. * , * * p
Two remarkable passages, in the first epistle of Peter, which have occasioned
much controversy between the Catholic and Protestant churches; connect the history of
Christ, with that of the contemporaries of Noah. In the third chapter, 18, 19, and
20 verses it is said, For Christ also hath once suffered for sins, the just for the unjust,
that he might bring us to God; being put to death in the flesh, but quickened by the spirit:
JBy which also he went and preached unto the spirits. in prison ; Which sometime were
‘lisobedient, when once the long-suffering of God waited in the days of Noah, while the
ark was preparing, wherein few, that is, eight souls, were saved by water. To the same
subject, probably, refers the sixth verse of the succeeding chapter, which we give with
its connection. Who shall give account to him that is ready to judge the quick and the
dead. For, for this cause was the gospel preached also to them that are dead, that they
might be judged according to men in the flesh, but live according to God in the spirit,
But the end of all things is at hand: be ye, therefore, sober, and watch unto prayer.
With these, we will compare the third verse of the sixth chapter of Genesis. And the
Jord said, my spirit shall not always strive with man, for that he also is flesh, yet his
days shall be an hundred and twenty years. The spirit of God maintained the contest
with the evil inclinations of men, by means of the preaching of Noah and other faith-
ful men ; and since the word was with God and was God, and enlighteneth every man
that cometh into the world; we may consider this preaching also, as being the preaching
of Christ by his holy influence. The ancient sinners who perished in the flood, were
dead in the days of Peter, and their spirits were confined in that dismal prison, which
is appointed for the wicked : but had they received the instruction with which they
were favoured, they would have been able to give a good account at the day of resur-
rection ; and during the long interval between death and judgment, their souls would
have enjoyed complete felicity, in the presence of God. .*
In the prophetical description which Noah gave of the future condition of his pos-
terity, he speaks thus concerning Shem. JAnd he said, Blessed be the Lord God of
Shem, and Canaan shall be his servant. God shall enlarge Japheth, and he shall dwell
jn the tents of Shem, and Canaan shall be his servant. Here is supposed to be a re-
ference to the piety that should distinguish the Jewish nation, as well as to the Mes-
siah, who should come of the family of Shem.
Scarcely had the earth resumed its wonted fertility, after having been delivered from
the waters of the deluge ; than mankind, beginning to multiply with great rapidity,
thought of imitating the ill examples of the antediluvians, and indulging themselves in
the perpetration of a variety of crimes. This depravation of manners was followed
by the introduction of heathenish superstition. As this evil still continues to operate,
and has been productive of innumerable fatal consequences ; it may be useful to trace
it from its sources, and briefly to describe the different stages of its progress. The
principal sources were three: an excessive veneration for the works of nature, a dark
traditional history, and a fallacious mystical philosophy.
The most distinguished place, among natural objects, is unquestionably to be given
to the sun ; , whether we contemplate the splendor of his appearance, or the benefits
which are scattered round wherever his rays are directed. It was therefore easy for
this illustrious orb, first, to be honoured as the symbol, afterwards, as the dwelling
place of the deity ; and lastly, to receive adoration as a deity itself. The next step
yfus to the worship of the moon, the planets, and the fixed stars : or, as they are de-
Life of CHRIST. * II.
nominated in scripture, the host of heaven. This kind of impiety, which has received
the name of Sabaeanism, was practised in the days of Job. If I beheld the sun when
it shined, or the moon walking in brightness ; And my heart hath been secretly enticed,
or my mouth hath kissed my hand : This also were an iniquity, to be punished by the
judge ; for I should have denied the God that is above. To a similar cause, may, pre-
bably, be ascribed, some of that idolatrous respect with which certain animals have
been treated, though brute worship was chiefly derived from a mistaken philo-
sophy. ; : . . . . . - - . . . • , , t - , # -
Traditional history has formed a large proportion of the materials of pagan my-
thology. The fabulous descriptions of night and of chaos, and of the egg which con-
tained heaven and earth; appear, when divested of poetical embellishment, to have
been derived from accounts of the creation similar to that given by Moses. The fall
of our first parents was commémorated by the worship of serpents. The deluge of
Noah is the probable ground-work of the histories of Peucalion and Bacchus, with
several others. The patriarch Ham was adored in Egypt, Greece, and Italy, by the
name of Jupiter Hammon. We have not time to enumerate the many hunters, con-
querors, legislators, leaders of colonies, founders of cities, and inventors of arts, who
have, in this way, been preserved from total oblivion. . .
Among these systems of philosophy, which were serviceable to the cause of Poly-
theism; the Pythagorean, which has subsisted, under various names in the ancient
world, and is still prevalent in the south-east of Asia, occasioned brute animals to be
considered as objects of religious veneration, by pointing them out as actuated by the
souls of our ancestors. The doctrine of the two principles, opposite to each other, and
nearly independant, filled the world with demons and genii, who were supposed to
preside over the most important events of life; while astrologers, by consigning the
world to the government of the celestial bodies, caused them to be considered as pos-
sessed of a variety of good and evil qualities, and to be propitiated by such sacrifices
as were most suitable to their respective characters. The mystical language, in which
the ancient philosophers delivered their instructions, though the last mentioned, was
not the least productive source of idolatrous worship ; to which it contributed, by its
comparative descriptions of the divine perfections, and by the personification of virtues
and of vices, and of what were formerly stiled, the elements of mature. .
But in whatever ways the human mind has strayed to the practices of heathen im-
piety, the great primary cause was the love of sin, and the consequent dislike to re-
tain God in the memory. To this purpose Paul speaks in the first chapter of the Ro-
mans, 18.25, and 28.32 verses, For the wrath of God is revealed from heaven against
all ungodliness and unrighteousness of men, who hold the truth in unrighteousness: Be-
cause that which may be known of God is manifest in them, for God hath shewed it unto
them. For the invisible things of him, from the creation of the world, are clearly seen,
being understood by the things that are made, even his eternal power and Godhead : so
that they are without excuse : Because that when they knew God, they glorified him not
as God, neither were thankful : but became vain in their imaginations, and their foolish.
heart was darkened. Professing themselves to be wise they became fools : And changed
the glory of the incorruptible God into an image made like to corruptible man, and to
birds, and four-footed beasts, and creeping things. TWherefore God also gave themt up
to uncleaness, through the lusts of their own hearts, to dishonour their own bodies be-
itween themselves. Who changed the truth of God into a lie, and worshipped and served
the creature more than the Creator, who is blessed for ever, JAmen. And even as they
did not like to retain God in their knowledge, God gave them over to a reprobate mind, to :
do. those things which are not convenient. #s Jilled with all unrighteousness, for-
12 LIFE of CHRIST.
nication, wickedness, covetousness, maliciousness ; full of envy, murder, debate, deceit,
analignity ; whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors
of evil things, disobedient to parents; Without understanding, covenant breakers, without
anatural affection, implacable, unmerciful : Who, knowing the judgment of God, that
they which commit such things are worthy of death, not only då the same, but have
pleasure in them that do them. . . . . . . . . . . . . . . . .
Instead of punishing the growing depravity of mankind by some second universal
catastrophe, more dreadful than the preceding deluge; Providence was pleased to make
choice of a particular family, among whom was to be preserved that spirit of piety,
which was declining and dying in the rest of the world. Terah, the father of Abram,
had resided in Ur of the Chaldees ; but left that place with his family, and removed to
Haran, the same city which was afterwards denominated Charraº ; and under that name
execrated by the Romans, on account of the destruction of the army of Crassus. . After
the death of Terah, the Lord said to Abram, Get thee out of thy country and from thy
Kindred, and from thy father’s house, unto a land that I will shew thee. And I will make
of thee a great nation, and I will bless thee, and make thy name great, and thou shalt be
a blessing. And I will bless them that bless thee, and curse them that curse thee; and
in thee shall all families of the earth be blessed. The wandering life of the patriarchs
had a tendency to preserve them from the infection of idolatry, to carry the light of
religion into sever... countries, and to shew to succeeding generations, an edifying ex-
ample of the power of faith, - ! ? . . . . .
A very extraordinary personage next demands our, attention, whom some commeu-
tators have supposed to be an angel, and others no less than our Saviour himself. As
he has been the occasion of so much controversy, we shall first collect the several pas-
sages in which he is mentioned, and then subjoin a few plain observations. In Genesis
xiv.; after describing the defeat of Chedorlaomer, the great Persian conqueror, by the
small force of Abram and his allies, he says, verses 18, 19, 20, And Melchisedec, king.
of Salem, brought forth bread and wine; and he was the priest of the most high God.
JAnd he blessed him, and said, Blessed be Abram of the most high God, possessor of
heaven and earth ; And blessed be the most high God, which hath delivered thine enemies.
into thine hand, and he gave him tithes of all. The 110th Psalm is evidently descriptive.
of the kingdom and priesthood of the Messiah. It is here said in the 4th verse, The
Lord hath sworn and will not repent ; Thou art a priest for ever after the order of
JMelchisedec. This is quoted in the fifth chapter of Hebrews, 6 and 10 verses, which
are unnecessary to be transcribed, as they do little more than repeat what before had
been said by the Psalmist ; but connecting the end of the sixth chapter of that epistle
with the beginning of the seventh, we have the following comment. Whither the fore-
runner is for us entered, even Jesus made an high-priest for ever after the order of Mel-
chisedec. For this JMelchisedec, king of Salem, priest of the most high God, who met
Abraham returning from the slaughter of the kings, and blessed him ; , To whom also
..Abraham gave a tenth part of all ; first being, by interpretation, king of righteousness,
and after that also, king of Salem, which is, king of peace ; Without father, without.
mother, without descent, having neither beginning of days, nor end of life : but made
like unto the Son of God, abideth a priest continually. JNow consider how great this man.
was, unto whom even the patriarch Abraham gave the tenth of the spoils. And verily
they that are of the sons of Levi, who receive the office of the priesthood, have a com-
onandment to take tithes of the people according to the law, that is, of their brethren,
though they come out of the loins of Abraham : But he, whose descent is not counted from
them, reeeived tithes of Abraham, and blessed him that had the promises. Further men-
£ion of Melchisedec is made in the 10, 11, 15, & 21 verses of the same chapter, but they
LIFE OF CHRIST. 1$
contain little additional information on the subject. Here we remark, first, that Mel-
chisedec is said to be made like unto the Son of God, which proves, we conceive, that
he could not be the Christ, as, in that case, he would be asserted to be made like unto
himself. Second. If we believe Melchisedec to have been an angel, we must suppose
that a celestial spirit became really incarnate, lived a considerable length of time on.
earth, governed a city, and exercised the office of priesthood; an opinion unsupported
by any other part of scripture. Third. To affirm that he was Shem, or that he is men-
tioned under any other name, to give an account of his father or mother, or even from
what stock he derived his origin, is only seeking to be wise beyond what is written.
Fourth. The most probable conclusion, therefore, is, that he was a human prince, whe-
ther Canaanitish or not we cannot say, who reigned over a certain city denominated
Salem, was distinguished for piety, and officiated, with great acceptance, as a priest of
the most high God. When it is said that he was first king of righteousness and then
king of peace ; the inspired author of the epistle to the Hebrews, appears only to trace
in the interpretation of Melchisedec's name and title, a typical representation of our
Lord Jesus Christ. He was without father, mother, or descent, without beginning of
life or end of days, in this sense ; that none of these particulars are recorded by Moses,
and that he had no successor in his holy office.
As Abraham, previously to the destruction of Sodom, was visited by three angels:
as Lot, on that occasion, received only two of these heavenly messengers ; and as
Abraham, after the departure of the angels, immediately entered into conversation
with the Lord : it is believed, that the third angel was no less person than the Son of
God. However, this we may safely conclude, that a mere angel was never called
Jehovah, and reverenced as the judge of all the earth, who must do right.
Concerning that part of the life of Lot, which elapsed after the destruction of Sodom,
we are possessed of but scanty memorials; yet we hope that he was recovered from
his fall, though his descendants, the Moabites and Ammonites, were idolatrous nations,
and enemies of the children of Israel.
The illustrious patriarch Abraham, appears equally distinguished by his ready obe-
dience to God on the most trying and distressing occasions, and Wy the comprehensive
nature of that covenant, which the Lord did him the honour" to make with him.
When he had been prevented from offering up his only son Isaac, The angel of the Lord
called unto Abraham out of heaven the second time, and sqid, By myself have I sworn,
saith the Lord, for because thou hast done this thing, and hast not with-held thy son,
thine only son ; That in blessing I will bless thee, in anultiplying I will multiply thy seed
as the stars of the heaven, and as the sand which is upon the sea-shore; and thy seed
shall possess the gate of his enemies : And in thy seed shall all the nations qf the earth
be blessed, because thou hast obeyed my voice. These promises were fulfilled by the
*...*. of the posterity of Abraham, whether derived from Ishmael, Ke-
turah, Esau, or Jacob ; the establishment of the children of Israel in the land of
Palestine ; and lestly, by the incarnation of the Lord Jesus Christ, who eommanded
his gospel to be preached to all nations, beginning at Jerusalem. The rite of circum-
cision, which is characterized by Paul as the seal of the righteousness by faith, was
intended to teach, that they who professed to be heirs of the promises, should be care-
ful to depart from all iniquity. *
Isaac was a faithful follower of his father Abraham, but his faith was subjected to
less severe trials, The sufferings of Jacob, on the contrary, were so many and great,
that he told Pharaoh that the days of his life had been few and evil. The prophecy
which Jacob delivered, when he blessed his son Judah, was very remarkable. Judah,
#ou art he whom thy brethren shall praise; thy hand shall be in the neck of thine cne.
14 es LIFE of CHRIST,
anies, thy father’s children shall bow down before thee. Judah is a lion's whelp ; from
the prey, my son, thou art gone up ; he stooped down, he couched as a lion, and as an old
lion who shall rouse him up 2. The sceptre, (the rod of the tribe) shall not depart from
Judah, nor a lawgiver from between his feet, until Shiloh come ; and unto him shall
the gathering of the people be. Binding his foal unto the vine, and his asses colt unto the
choice vine ; he washed his garments in wine, and his clothes in the blood of grapes. His
eyes shall be red with wine, and his teeth, white with milk. Here are, undoubtedly,
references to different instances of the prosperity of the tribe of Judah; to the fertility
of the soil, which it sheuld fall to their lot to cultivate ; to the dignity they should
receive, by the advancement of David and his family to the throne ; to the victories of
David ; and finally, to the loss of their independence, about the time of the coming of
Jesus Christ, who is here denominated Shiloh. To the name Shiloh, many different
etymologies have been assigned ; but it has been generally admitted by the Jewish, to
have been the Messiah. - ... •
The last who might be denominated a patriarch was Job, concerning whom it is un-
certain, whether he was a descendant of Abraham ; but it is agreed, on all sides, that
he was not a Jew. Like Abraham, Isaac, and Jacob, he was sincerely devoted to the
worship of the true God, and proved the purity of his religious principles by the bene-
volence and integrity of his conduct towards men. In him we discover all that is
amiable in the character of the modern Arabians, unmixed with their implacable resent-
ment and love of depredation. Hear the earnest and uncontradicted appeal, which he
makes to his friends, in the hour of his most bitter calamity. If I did despise the cause
of my manservant, or of my maidservant, when they contended with me : What then shall
I do when God riseth up? and, when he visiteth, what shall I answer him 8 Did not he
that made ºne in the womb make him 2 and did not one fashion us in the womb # If I
have with-held the poor from their desire, or have caused the eyes of the widow to fail :
Or have eaten my morsel myself alone, and the fatherless hath not eaten thereof; (For
from my youth he was brought up with me, as with a father, and I have guided her
Jºrom my mother’s womb ;) If I have seen any perish for want of clothing; or any poor
without covering ; If his loins have not blessed me, and if he were not warmed with the
jleece of my sheep; If I have lifted up my hand against the fatherless, when I saw my
help in the gate : Then let mine arm fall from my shoulder-blade, and mine arm be bro-
ken from the bone. For destruction from God was a terror to me, and by reason of his
highness I could not endure. If I rejoiced at the destruction of him that hated me, or
lifted up myself when evil found him ; JNeither have I suffered my mouth to sin, by wish-
ing a curse.to his soul. If the men of my tabernacle said not, Oh that, we had of his
jlesh l we cannot be satisfied. The stranger did not lodge in the street, but I opened my
doors to the traveller. If I covered my transgressions as JAdam, [or as a man] by
hiding mine iniquity in any bosom. Did I fear a great multitude, or did the contempt
of families terrify me, that I kept silence, and went not out of the door 2 If my land
cry against me, or that the furrows likewise thereof complain ; If I have eaten the fruits
thereof without money, or have caused the owners thereaf to lose their life : Let thistles
grow instead of wheat, and cockle instead of barley. . . . . -
“The book of Job,” says Dr. Blair, “is known to be extremely antient; generally
reputed the most antient of all the poetical books; the author uncertain. It is remark-
able, that this book has no connexion with the affairs or manners of the Jews or Hebrews.
The scene is laid, in the land of Uz, or Idumea, which is a part of Arabia ; and the
imagery, employed, is generally of a different kind from what I before shewed to be
peculiar to the Hebrew poets. ‘We meet with no allusions to the great events of Sa-
ared History, to the religious rites of the Jews, to Lebanon, or to Carmel, or any of ~
LIFE OF CHRIST. e 15
the peculiarities of the climate of Judea. We find few comparisons founded on rivers
or torrents; these were not familiar objects in Arabia. But the longest comparison
that occurs in the book, is, to an object frequent and well known in that region, a brook,
that fails in the season of heat, and disappoints the expectation of the traveller.” .
The poetry, however, of the book of Job, is not only equal to that of any other of
the sacred writings, but is superior to them all, except those of Isaiah alone. As
Isaiah is the most sublime, David the most pleasing and tender, so Job is the most de-
scriptive of all the inspired poets. A peculiar glow of fancy and strength of description,
characterize the author. No writer whatever, abounds so much in metaphors. He
may be said, not to describe, but to render visible whatever he treats of. A variety of
instances might be given. Let us remark only those strong and lively colours, with
which, in the following passages taken from the 18th and 20th chapters of his book, he
paints the condition of the wickcd: observe how rapidly his figures rise before us, and
what a deep impression, at the same time, they leave on the imagination. “ Knowest
thou not this of old, since man was placed upon the earth, that the triumphing of the
wicked is short, and the joy of the hypocrite but for a moment 2 Though his excel-
lency mount up to the heavens, and his head reach the clouds, yet he shall perish for
ever. He shall fly away as a dream, and shall not be found ; yea, he shall be chased
away as the vision of the night. The eye, also, which saw him, shall see him ne
more ; they which have seen him shall say, where is he He shall suck the poison
of asps ; the viper's tongue shall slay him. In the fulness of his sufficiency he shall
be in straits ; every hand shall come upon him. He shall flee from the iron weapon,
and the bow of steel shall strike him through. All darkness shall be hid in his secret
places. A fire, not blown, shall consume him. The heaven shall reveal his iniquity,
and the earth shall rise up against him. The increase of his house shall depart. His
goods shall flow away in the day of wrath. The light of the wicked shall be put out;
the light shall be dark in his tabernacle. The steps of strength shall be straitened,
and his own counsel shall cast him down. For he is cast into a met by his own feet, he
walketh upon a snare. Terror shall make him afraid on every side, and the robber
shall prevail against him. Brimstone shall be scattered upon his habitation. His
remembrance shall perish from the earth, and he shall have no name in the street. He
shall be driven from light into darkness. They that come after him shall be astonished
at his day. He shall drink of the wrath of the Almighty.” - .
But there is one passage in Job, which, more than any other, demands our attention.
Having, in the nineteenth chapter, bitterly lamented, that the reproaches of his friends
were added to his other sufferings; he expresses, in the following terms, his expectation
of deliverance at the general resurrection. For I know that my Redeemer liveth, and
that he shall stand at the latter day wipon the earth : And though, after my skin, worms
destroy this body, yet in my flesh shall I see God ; whom I shall see for myself, and minc
eyes shall behold, and not another ; though my reins be consumed within me. -
About two hundred years after the call of Abraham, towards the end of the life of
Jacob ; his family, which had now increased to seventy persons, went down with him
into Egypt, to avoid the calamitous effects of famine. They met with an hospitable
reception from the king, who was induced to use them the more kindly, on account of
the benefits he had derived from the premonitions of Joseph. They did not mingle
with the other inhabitants of the land ; but resided, as a distinct people, in the land of
Goshen. Here they increased in numbers and in riches, but not in piety ; for many of
them became corrupted by the idolatry of their neighbours. But they soon reaped the
fruit of their folly. A revolution having happened, which placed another race of
Princes, probably the shepherd kings, on i. throne of Fgppt; the Israelites began tº
is Life of CHRIST.
excite suspicion in the breasts of their new masters, by their rapid increase; and it was
first determined to break their spirits by slavery, and afterwards to destroy their new.
born male infants. Under all this persecution they still continued to prosper, and were,
at length, miraculously delivered from the house of bondage. - . . . . .
In reviewing this dispensation of divine providence, it is easy to discover in it the
footsteps of wisdom and goodness. The posterity of Jacob had become so corrupt
before the death of that venerable patriarch, as not merely to grieve his spirit, but to
bring an evil reproach upon that holy religion, of which they were professors: it was
therefore better, that they should become stationary in a particular province ; than
that they should remove from one country to another, as their ancestors had done, in
proof of their professed obedience to God. Their increasing numbers did also render
this mode of life much less convenient, than it had been to the smaller families of
Abraham and Isaac. Their subsequent idolatry of the land of Egypt served to shew,
that their divine deliverance was the mere effect of mercy, and nothing which they could
claim as the reward of their righteousness. Lastly, the long train of miraculous events,
by which they were removed from Egypt, and, at length, put in possession of Canaan,
displayed the power and providence of the Almighty in so eminent a manner; as not
only to attract the present attention of the neighbouring nations, but to cause several.
relations of their history to be written by Pagan historians, which, though dark and
confused, still serve to confirm the authenticity of the Mosaic writings.
Moses, who was distinguished by his meekness, and sustained the honourable appel.
kation of the man of God, was more eminent as a lawgiver, than as a prophet; and was
raised up, rather to teach his countrymen how they should practise, than what they
should believe. Making but little addition to that collection of important truths, which
the Israelites had already received by tradition ; he gave them the precepts, which were
necessary to form their character as a peculiar nation, subject to the immediate civil
government of God. . . - - , - .
He has obtained celebrity, not only as a legislator and as a performer of miracles, but
also as an historian, a poet, and a prophet. As an historian, he is one of the most va-
luable, as he is the most antient, whose writings are extant. Without attempting to
unfold the secret springs of action, or giving us any copious account of the customs of
those, whose actions he records; he tells their story with such lucid simplieity, that
they appear to speak and act before us, and make us deeply interested in their successes
and misfortunes. His language is the purest Hebrew, and is not excelled, nor even
equalled, by David, Solomon, or Isaiah. ... His materials were probably derived, partly
from traditional history, and partly from immediate inspiration. .
The poetical parts of the writings of Moses are numerous, but generally short. Two
of the most remarkable, are the triumphant song, which was sung by the Israelites after
having passed through the Red Sea; and the Prophetic ode, which he delivered a little
before his death. . 4. - f - .
The principal prediction of Moses concerning the Messiah, is contained in the
cighteenth chapter of Deuteronomy, H5. 19 verses. The Lord thy God will raise up
unto thee a prophet from the midst of thee, of thy brethren, like unto me : unto him ye
shall hearken ; According to all that thou desiredst of the Lord thy God in Horeb, in the
day of the assembly, saying, Let me not hear again the voice of the Lord 'my God; neither
let me see this great fire any more, that I die not. JAnd the Lord said unto me, They have
well spoken that which they have spoken. I will raise them up a prophet from among
: their brethren like unto thee, and will put my words in his mouth ; and he shall Speak
unto.them all-that I shall command him. And it shall come to pass, that whosoever will.
Not hearken unto my wards, which he shall speak in my name, I will require it of him. .
LIFE of CHRIST, - 17.
Halaam, the son of Beor, was a very singular character, whom it is difficult to class,
either with the prophets of the true God, or the sooth-sayers, who were much encouraged
among idolatrous nations. His predietions, which were delivered contrary to his wishes,
under the inſluence of divine inspiration, are expressed in the most sublime and elegant
language of poetry.' The following are believed to refer to the kingdom of the Son of
God, Numbers, xxiv. 15.. 19. And he took up his parable, and said, Balaam, the son
of Beor, hath said, and the man whose eyes are open hath said : He hath said, which heard
the words of God, and knew the knowledge of the most High, which saw the vision of the
Almighty, falling into a trance, but having his eyes open : I shall see him, but not now ;
I shall behold him, but not nigh : there shall come a Star out of Jacob, and a sceptre
shall rise out of Israel, and shall smite the corners of JMoab, and destroy [or rule over]
all the children of Sheth. And Edom shall be a possession, Seir also shall be a possession
jor his enemies ; and Israel shall do valiantly. Out of Jacob shall come he that shall
have dominion, and shall destroy him that remaineth of the city.
The age immediately succeeding that of Moses, affords us but little matter for obser-
vation ; as we discover very few indications of a religious or literary prosperity, and have
only here and there a dark hint respecting the coming of Christ. Joshua has been
supposed to have been a type of the Messiah ; and the similarity of the names, Joshua
and Jesus, which is perfect in the Greek and Hebrew languages, is adduced to confirm
this opinion. The angel which appeared to the mother of Samson, has been supposed
to be the eternal word, from the circumstance of his declaring that his name was secret.
Gibeon, Barak, Samson, Jephthah, and Samuel, are mentioned in the eleventh chapter
of Hebrews, as having performed wonders by the power of faith : but whether that
faith did, in every one of these instances, mean the faith of God’s elect, or only a con-
fidence in his protecting care of the Jewish nation; we shall not attempt precisely to
determine. In the time of Samuel, we find the first mention of the schools of the pro-
phets; an institution, which we shall endeavour to describe in the words of Bishop
Lowth, who is speaking concerning the nature of Hebrew prophecy. &
The prophets were chosen by God himself, and were, certainly, excellently prepared
for the execution of their office. They were, in general, taken from those who had
been educated from childhood, in a course of discipline adapted to the ministerial
function. It is evident from many parts of the Sacred History, that, even from the
earliest times of the Hebrew republic, there existed certain colleges of prophets; in-
which the cándidates for the prophetic office, removed altogether from an intercourse
with the world, devoted themselves entirely to the exercises and study of religion: over
each of these, some prophet of superior authority, and more peculiarly under the divine
influence, presided as the moderator and preceptor of the whole assembly. Though the
Sacred History affords us but little information, and that in a cursory manner, concerning
their institutes and discipline ; we, nevertheless, understand, that a principal part of
their occupation consisted in celebrating the praises of Almighty God, in hymns and
poetry, with choiral chants, accompanied by stringed instruments and pipes.
David, the son of Jesse, was eminent in many different respects. Equally distin-
guished by his exemplary piety, and his exalted dignity ; he was, at the same time, a .
king, a poet, and a prophet; an ancestor, and yet a type of the blessed Redeemer. . His
reign was one of the most prosperous eras in the Jewish history, when the power of the
Israelites extended over many of the surrounding nations. The excellencies and defects .
of his character, are easily to be perceived from the examination of his history : but
that which more particularly merits the attention of christians, is that collection of a
Psalms, which bears his name; and which is composed of pieces, generally, either, write
f
*f;3 LIFE OF CHRIST.
ten by himself, or by some of those singers who were employed in the worship of the
tabernacle. - & sºr # º
Whatever traces of inimitable beauty we are enabled to discover in the Psalms; there
is no reason to doubt, but much more could be discerned, if we were, in all cases, ac-
quainted with the subject to which they refer, and the occasion on which they were
composed. Much of the harmony, propriety, and elegance, of the sacred poetry, must
pass unperceived by us, who can only form distant conjectures of the general design,
but are totally ignorant of the particular applications. --
David has predicted so much concerning evangelical times, that, in the opinion of
some commentators, every Psalm has a reference to the Messiah.
If we trace the history of the chosen people, from the days of Abraham to those of
Solomon, we shall find them assuming a considerable variety of forms. For the three
first generations, they were only one pious family, with a venerable patriarch at its
head; subject to none of the princes of the earth, and usurping no authority over its
neighbours. Next, they became a distinct race of subjects to the Pharaoh's ; at first,
treated with friendship, then with oppression, and at last, with extreme cruelty. Then
for forty years they subsisted without harvest or vintage; a military wandering nation,
supported by miracles. From their invasion of Palestine to the death of David, they
were equally devoted to agriculture and to war ; sometimes trampled on by their ene-
mies, but ultimately victorious. During the reign of Solomon, they were a commercial,
rich, luxurious people; enjoying the respect, rather than exciting the fear, of sur-
rounding nations. w
... The Jewish kingdom, or rather empire, now extended from the banks of the Eu-
phrates to the frontiers of Egypt; and numbered among its subjects, many kings of the
reinaining Canaanitish nations, many Syrian princes, and, probably, all the emirs of
Arabia. The kings of Tyre and of Egypt, and the celebrated queen of Sheba, were
included in the list of allies. From the cities of Elah and Ezion-Gaber, they navi-
gated the whole of the Red sea, and appear to have extended their commerce from
Sofala to India ; their caravans passed through Palmyra, to distant regions of the east;
the spice trade of Arabia enriched them by its tributes, while they derived considerable
gºn from their performing the office of carriers between the Egyptians and the
.N)WTIails, t g #
J. incredible abundance of wealth, which was derived from all these sources, and .
from the plunder of those cities which had been taken by David, was employed by So-
Jomon in erecting several public, buildings, of which the most celebrated was the mag-
nificent temple of Jerusalem. This wonderful pile of building consisted of the inner
temple, or oracle, which was esteemed the most holy place ; of the outer temple, or
holy place, which was separated from the former by chain-work; and of the several
courts, for the accommodation of different worshippers. . The prayer which Solomon
offered on the dedication of this holy edifice, would have given us a high idea of his
piety and wisdom, though he had left us no other memorials: he is, however, the au-
thor of three books of scripture, Proverbs, Ecclesiastes, and Canticles. gº
The Proverbs of Solomon are a work consisting of two parts. The first, serving as
a procm or exordium, includes the nine first chapters; and is varied, elegant, sublime,
and truly poetical : the order of the subject is, in general, excellently preserved, and
the parts are very aptly connected among themselves. ... It is embellished with many
beautiful descriptions and personifications; the diction "is polished, and abounds with
all the ornaments of poetry; insomuch, that it scarcely yields in elegance and splendor
to any of the sacred writings. The other part, which extends from the beginning of
*
EIFE OF CHRIST. . 19
the tenth chapter to the end of the book, consists, almost entirely, of détached parables
or maxims, which have but little in them of the sublime or poetical, except a certain
energetic and concise turn of expression. * * * -
it is believed by many, that the wisdom of the book of Proverbs is no other than the
eternal Logos, or word of the evangelist John. This book is quoted in Hebrews, in the
fellowing words, And ye have forgotten the exhortation, which speaketh unto you as unto
children, My son, despise not thou the chastening of the Lord, nor faint when thou art
rebuked of him : For whom the Lord loveth he chasteneth, and seourgeth every son whom
he receiveth. & . .
There is another didactic work of Solomon, entitled, Kohelet, [Ecclesiastes, or the
Preacher ; or rather, perhaps, Wisdom of the Preacher, the general tenor and style of
which is very different from the book of Proverbs, though there are many detached senti-
ments and proverbs interspersed. For the whole work is uniform, and confined to one ob-
ject, namely, the vanity of the world, exemplified by the experience of Solomon ; who is
introduced in the character of a person, investigating a very difficult question, examinin
the arguments on either side, and, at length, disengaging himself from an anxious .
doubtful disputation. It would be very difficult to distinguish the parts and arrange-
ment of this production; the order of the subject, and connexion of the arguments, are
involved in so much obscurity, that scarcely any two commentators have agreed con-
cerning the plan of the work, and the accurate division of it into parts or sections.
The truth is, the laws of the methodical composition and arrangement, were neither
known by the Hebrews, nor regarded in their didactic writings. They uniformly re-
tained the old sententious manner, nor did they submit to method, even where the occa-
sion appeared to demand it. The style of this work is, however, singular ; the lan-
guage is generally low ; it is frequently loose, unconnected, approaching to the incor-
rectness of conversation, and possesses very little of the poetical character, even in the
composition and structure of the periods; which peculiarity may possibly be accounted
for, from the nature of the subject. Contrary to the opinion of the Rabbies, Eccle-
siastes has been classed among the poetical books; though, if their authority and
opinions were of any weight or importance, they might, perhaps, on this occasion, de-
serve some attention.
There is scarcely any part of scripture, the interpretation of which, has excited more
dispute among Christians, than Canticles, or the Song of Solomon. While some have
considered this elegant poem, as affording an allegorical description of the intimate
and endearing connection between our blessed Redeemer and his faithful people : others
have assigned to it no higher character, than that of a mere nuptial song, celebrating
the mutual affection of Solomon and his Egyptian bride.
In examining attentively the Old Testament history, we distinguish four periods,
during which the prophetic spirit appears to have descended with more abundant in-
fluence, on the minds of the faithful. For the ease of recollection, we may denominate
the first of these, the age of David; the second, the age of Jehoshaphat ; the third,
that of Isaiah ; and the fourth, that of the captivity.
The first of these prophetic periods, to which we have attached the name of David,
commences with the life of Samuel, and terminates with the reign of Jeroboam. The
most distinguished characters of this period, were Samuel, Saul, David, Solomon,
Nathan, Gad, Ahijah the Shilonite, Shemaiah, Iddo the Seer, the man of God who
was slain by the lion, and the old prophet who deceived him : of the four first some
notice has been already taken. Nathan was much respected by David, to whom he
was the bearer of several divine messages, particularly that which forbade him to erects
20 ! LIFE of CHRIST.
a temple, arid that which reproved him for the murder of Uriah the Hittite. He is
quoted as having written-some historical account of the reigns of David and Solomon,
- which is either now lost, or preserved in the second book of Samuel, and first book of
Kings. Gad, who was another of the historians of David, reproved that king, by the
divine command, when he numbered the inhabitants of Judah and Israel. Ahijah the
Shilonite was commissioned by the Almighty, to promise to Jeroboam, the son of
Nebat; the sovereignty of the ten tribes, as a punishment for the idolatry which dis-
graced the latter days of Solomon. He was, afterwards, the faithful reprover of Jero-
boam ; and was consulted by his wife, in his old age, concerning the recovery of the
young prince Abijah. He wrote the lives of Solomon and Rehoboam. The chief
thing which distinguishes the life of Shemaiah, was his message to Rehoboam, forbid-
ding him to make war on the revolted tribes. He is also mentioned as an historian of
that prince. , Iddo wrote two treatises; one concerning visions against Jeroboam, and
the other respecting genealogies, which seems to have included the life and reign of
Abijah. The account of the two prophets, with whose names we are not favoured, is
contained in the thirteenth chapter of the first book of Kings. In addition to those
books, which have been here enumerated as, at present, unknown, may be numbered
another, which is entitled, the acts of Solomon. ! . . -
... The age of Jehoshaphat was preceded by a great declension, both religious and po-
litical. Rehoboam, the immediate successor of Solomon, and Abijam his son, were
both of them wicked princes, and countenanced idolatry. Asa, though the greater
part of his reign was spent in the fear of God, did, himself, become persecuting and op-
pressive before he died. Jehoshaphat was, on the whole, a great, good, and successful
prince ; but he committed a capital error, in making affinity with Ahab, the most
wicked of all the idolatrous princes, who governed the ten tribes of Israel. The division
of the Israelites into two kingdoms, caused much of their strength to be wasted in civil
contentions, and enabled the kings of Syria to greatly harass both the rival states. -
The prophets of this period are Elijah the Tishbite, who was caught up alive into
heaven, as a testimony, to the divine approbation, of his distinguished piety ; Elisha,
his faithful servant, and worthy successor; Michaiah, the son of Imlah, who predicted
the death of Ahab ; a great number of good men, who were murdered by Jezebel ; and
We add, with some diffidence, Jonah, the son of Amittai, who was sent to Nineveh.
The whole of, what is called, the prophecy of Jonah, is the bare recital of a fact ;
and contains nothing of poetry, but the prayer of the prophet, which is an ode. Here
are contained no predictions of the Messiah ; but he is expressly mentioned, by Christ,
as a type of the Son of Man. He appears, also, to have been the author of some other
works. . . - • *
The third period, comprehends the reigns of Uzziah, Jotham, Ahaz, and Hezekial,
kings of Judah ; produced the celebrateſ prophets Isaiah, Hosea, Amos, Micah, and
probably Joel and Nahum. - -
Isaiah, the first of the prophets, both in order and dignity, abounds in such transcen-
dant excellencies, that he may be properly said, to afford the most perfect model of
the prophetic poetry. He is,'at once, elegant and sublime, forcible and ornamented ;
be unites energy with copiousness, and dignity with variety. In his sentiments, there is
uncommon elevation and majesty ; in his imagery, the utmost propriety, elegance,
dignity, and diversity ; in his language, uncommon beauty and energy; and, notwith-
standing the obscurity of his subjects, a surprising degree of clearness and simplicity.
To these, we may add, there is such sweetness in the poetical composition of his sen-
tences, whether it proceed from art or genius; that if the Hebrew poetry, at present,
*
Life of CHRIST. 2I
is possessed of any remains of its native grace and harmony, we shall chiefly find them
in the writings of Isaiah : so that the saying of Ezekiel may most justly be applied to
this prophet. * d ! -> - . .
“Thou art the confirmed exemplar of measures,
“ Full of wisdom, and perfect in beauty.”
Isaiah greatly excels, too, in all the graces of method, order, connexion, and arranges
tnents; though, in asserting this, we must not forget the nature of the prophetic im:
pulse, which bears away the mind with irresistible violence, and, frequently, in rapid
transitions, from near to remote objects, from human to divine : we must also be careful
in remarking the limits of particular predictions, since, as they are now extant, they
are often improperly connected, without any marks of discrimination ; which injudi-
cious arrangement, on some occasions, creates almost insuperable difficulties. In the
former part of his volume, many instances may be found, where the particular predic-
tions are distinctly marked. The latter part, which Dr. Lowth supposes to commence
at the fortieth chapter, is the most elegant specimen, remaining, of inspired composition ;
and yet, in this respect, is attended with considerable difficulty. It is, in fact, a body,
or collection of different prophecies, nearly allied to each other, as to the subjcct :
which, for that reason, having a sort of connexion, are not to be separated but with the
utmost difficulty. The general subject is the restoration of the church. Its deliver-
ance from captivity ; the destruction of idolatry; the vindication of the divine power
and truth ; the consolation of the Israelites ; the divine invitation, which is extended
to them ; their incredulity, impiety, and rejection; the calling in of the Gentiles ; the
restoration of the chosen people ; and the glory and felicity of the church, in its per-
fect state; and the ultimate destruction of the wicked ; are all set forth, with a sufi-
rient respect to order and method. If we read these passages with attention, and duly
regard the nature and genius of the mystical allegory, at the same time remembering,
that all these points have been frequently touched upon, in other prophecies, promulged
at different times, we shall neither find any irregularity in the arrangement of the
whole, or any want of order or connection, as to matter or sentiment, in the different
parts. The wilole hock of Isaiah is esteemed to be poetical, a few passages excepted;
which, if brought together, would not, at most, exceed the bulk of five or six
chapters. - -
His predictions concerning the Messiah are so numerous, that they have obtained
him the appellation of the evangelical prophet. - - • ,
Hosea is the first in order of the minor prophets, and is, perhaps, Jonah excepted,
the most antient of them all. His style exhibits the appearance of very remote an-
tiquity; it is pointed, energetic, and concise. It bears a distinguished mark of poetical
composition, in that pristine brevity and condensation, which is observable in the seu-
tences; and which later writers have, in some measure, neglected. *
. Many passages in Hosea undoubtedly refer to evangelical times, but none more clearly
than the fifth verse of the third chapter. Afterwards shall the children of Israel re-
turn and seek the Lord their God, and David their king ; and shall fear the Lord and
his goodness, in the latter days. • * - - -
The style of Joel is essentially different from that of Hosea; but the general cha-
racter of his diction, though of a different kind, is not less poetical, He is elegant,
perspicuous, cópious, and fluent; he is also sublime, animated, and emergetic In the
first and second chapters he displays the full force of the prophetic poetry, and shows
how naturally it inclines to the use of metaphors, allegories, and comparisons. Not
£2 LIFE OF CHRIST.
is the connexion of the matter less clear and evident, than the complexion of the style;
this is exemplified in the display of the impending evils, which gave rise to the prophe-
cy; the exhortation to repentance; the promises of happiness, and success, both ter-
restrial and eternal, to those who becºme truly penitent ; the restoration of the Israel-
ites; and the vengeance to be taken of their adversaries. . . . .
The second chapter of this prophecy, 27.32 verses, are quoted by Peter, on the feast
of Pentecost, as referring, clearly, to the present dispensation. -
… Jerome calls. Amos, “ rude in speech, but not in knowledge,” applying to him. what
St. Paul modestly professes of himself.” Many have followed the authority of Jerome,
in speaking of this prophet, as if he were, indeed, quite rude, inelóquent, and destitute.
of all the embellishments...of composition. The matter is, however, far otherwise.
Let any person, who has candour. and perspicacity enough to judge, not from the man,
but from his writings, open the volume of his predictions; and he will agree, with Dr.
Lowth, that our shepherd “ is not a whit behind the very chief of the prophets.” He
will agree, that as in sublimity and magnificence he is almost equal to the greatest; so,
in splendor of diction, and elegance of expression, he is scarcely inferior to any. The
same celestial spirit, indeed, actuated Isaiah and Daniel in the court, and Amos in the
sheep-folds ; constantly selecting such interpreters of the divine will, as were best adapt.
ed to the occasion; and, sometimes, “ from the mouth of babes and sucklings, perfecting
praise,” occasionally employing the natural eloquence of some, and occasionally making
others eloquent. . . - w
The style of Micah is, for the most part, close, forcible, pointed, and concise; some.
times approaching the obscurity of Hosea ; in many parts, animated and sublime; and,
in general, truly poetical. -
Micah is remarkable for expressly naming the birth-place of our Saviour.
None of the minor prophets, however, seem to equal Nahum, in boldness, ardour, and
sublimity. His prophecy, too, forms a regular and perfect poem ; the exordium is not
inerely magnificent, it ts truly majestic ; the preparation for the destruction of Nineveh,
and the description of its downfal and desolation, are expressed in the most vivid colours,
and are bold and luminous in the highest degree.
The fifteenth verse of the first chapter of Nahum, appears to allude to the publica-
tion of the gospel at Jerusalem, by the apostles. w -
We find, also, mention of two other prophets, who flourished in this period. Zacha-
riah, who had understanding in the visions of the Lord ; and Obed, by whose inter-
ference, the Israelites of the ten tribes were prevailed on to dismiss their Jewish pri-
$0.16°FS. -
The fourth age is naturally divided into three parts; the beginning, which commenced
with the reign of Josiah, and ended with the captivity of Jehoiakim ; the middle,
which lasted during the seventy years captivity; and the last division, which continued
from the decree of Cyrus, through all the struggles of the patriots, Ezra, Nehemiah,
and Zerubbabel, for rebuilding the temple and city wall, and reforming the people;
till the time of Malachi, who closed the Old Testament canon. To the first part of
this period belong Jeremiah, Obadiah, and, we believe, Habakkuk and Zephaniah. w
Jeremiah, though deficient neither in elegance or sublimity, must give place, in both,
to Isaiah. Jerome seems to object against him a sort of rusticity of language, no ves-
tage of which, Dr. Lewth has been able to discover. His sentiments, it is true, are not
always meat and compact ; but these are faults common to those writers, whose prin-
cipal aim is to excite the gentler affections, and to call forth the tear of sympathy or
sorrow, This observation is very strongly exemplified in the Lamentations, where.
these are the prevailing passions: it is, however, frequently instanced in the prophecies.
*
LIFE OF CHRIST. 2$
of this author, and, most of all, in the beginning of the book, which is chiefly poetical,
The middle of it is almost entirely historical. The latter, part again, consisting of the
six last chapters, is altogether poetical; it contains several different predictions, which
are distinctly marked, and in these, the prophet approaches very near the sublimity of
Isaiah. On the whole, however, Dr. Lowth believes not above half the book of Jere-
miah to be poetical. -
Chapter twenty-third, 3.6 verses, contains a very cvident reſerence to evangelical times.
The Lamentations of Jeremiah (for the title is properly and significantly plural)
consist of a number of plaintive effusions, composed upon the plan of the funeral dirges :
all upon the same subject, and uttered without connexion, as they rose in the mind, in a
long course of separate stanzas. These have afterwards been put together, and formed
into a collection or correspondent whole. If any reader, however, should expect to find
in them an artificial or methodical arrangement of the general subject; a regular dis-
position of the parts; a perfect connexion, and orderly succession in the matter; and, with
all this, an uninterrupted series of elegance and correctness; he will really expect what
was foreign to the prophet's design. In the character of a mourner, he celebrates, in
plaintive strains, the obsequies of his ruined country ; whatever presented itself to his
mind, in the midst of desolation and misery ; whatever struck him as particularly
wretched and calamitous ; whatever the instant sentiment of sorrow dictated ; he pours
forth, in a kind of spontaneous effusion. He frequently pauses, and, as it were, rumi-
nates upon the same object ; frequently varies and illustrates the same thought with
different imagery, and a different choice of language; so that the whole bears rather the
appearance of an accumulation of corresponding sentiments, than an accurate and con-
nected series of different ideas, arranged in the form of a regular treatise. -
Of the style of Obadiah there is little to be said ; the only specimen of his genius
extant, being very short, and the greater part of it included in one of the prophecies of
Jeremiah. The reader may compare, at leisure, Obadiah 1.9, with Jeremiah xlix,
14, 15, 16, 7, 9, 10. . . . . ." - t
The whole of Habakkuk is also poetical, and his prayer is a remarkable instance
of that sublimity, peculiar to the ode; and which is often the result of a bold, but na-
tural digression. . - t
Zephaniah is also poetical, but affords matter for no particular remark. In the con-
clusion is a prophecy respecting the days of the Messiah.
d ºf the captivity, the greater part of the predictions of Ezekiel and Daniel were
CII Vere(1. - * - -
Ezekiel is much inferior to Jeremiah in elegance; in sublimity, he is not even excelled
by Isaiah ; but his sublimity is of a totally different kind. He is deep, vehement, tragi-
cal ; the only sensation he affects to excite, is the terrible; his sentiments are elevated,
fervid, full of fire, indignant; his imagery is crowded, magnificant, terrific, sometimes
almost to disgust ; his language is pompous, solemn, austere, rough, and, at times,
unpolished; he employs frequent repetitions, not for the sake of grace or elegance, but
from the vehemence of passion and indignation. Whatever subject he treats of, that he
sedulously pursues, from that he rarely departs, but cleaves, as it were, to it ; whence
the connexion is, in general, evident, and well preserved. In many respects, he is, per-
haps, excelled by the other prophets; but in that species of composition, to which he
seems, by nature, adapted, the forcible, the impetuous, the great and solemn, not one
of the sacred writers is superior to him. - & * *
Ezekiel has several predictions concerning the Messiah ; although, in this respect, he
is excelled by Daniel, who has so clearly pointed out the train of events, which connect.
the reign of Nebuchadnezzar with the establishinent of the Roman empire, and the birtly
24 **i.
- LIFE of CHRIST.
of Christ; that Porphyry, that great enemy of the Christian name, asserted them to have
been written after they were partially fulfilled. #. * -
The book of Daniel is intirely prose. . . . . ; ; .
IIaggai, Zechariah, and Malachi, are the only remaining prophets. The first of these
is altogether prosaic, as well as the greater part of the second: towards the conclusion ,
of the prophecy, there are some poetical passages; and those highly ornamented ; they
are also perspicuous, considering that they are the production of the most obscure of all
the prophetic writers. The last of the prophetical books, that of Malachi, is written
in a kind of middle style, which seems to indicate, that the Hebrew poetry, from the time
of the Babylonish captivity, was in a declining state; and being past its prime and wi-
gour, was then fast verging towards the debility of age. ty
- - º
Each of these prophets has borne a valuable testimony to the coming of the Son of
God. & - - f . . . . . .
We cannot better close this account of the prophets, than with the following obser-
vations of Lowth on the genius of the prophetic language.
The immediate design of all prophecy is, to inform or amend those generations that
precede the events predicted ; and it is usually calculated, either to excite their fears
and apprehensions, or to afford them consolation. The means which it employs for the
accomplishment of these effects, are a general amplification of the subject, whether it be
Nf the menacing or consolatory kind, copious descriptions, diversified, pompous, and
sublime ; in this, also, it necessarily avoids too great a degree of exactness, and too for-
mal a display of the minuter circumstances, rather employing a vague and general style
of description, expressive only of the nature and magnitude of the subject; for prophecy,
in its very nature, implies some degree of obscurity, and is always, as the āpostle ele-
gantly expresses it, “ like a light glimmering in a dark place, until the day dawn, and
the day-star arise.” But there is, also, a further use and intention of prophecy, which
regards those who live after the prediction is accomplished, and that is, the demonstra-
tion and attestation which it affords of the divine veracity : this, evidently, appears to
demand a different form of enunciation ; for correct language, apt imagery, and an ex-
act display of circumstances, are peculiarly adapted to this purpose. Since, however,
a very plain description would totally withdraw the veil of obscurity, a more sparing
use of this liberty of particularizing, is frequently adequate to that purpose ; for the
particular notification of one or two circumstances, united with a general propriety in
the imagery, the proper adaption of which shall appear after the event, will afford
an accumulation of evidence that cannot be withstood, as might be demonstrated in a
number of instances. The prophetic style, therefore, is chiefly constructed on the former
principle ; that is, it commonly prefers a general mode of amplifying and elevating the
subject, rarely and cautiously descending to a circumstantial detail. -
#. is, also, another particular, which must not be omitted. Prophecy frequently
takes in, at a single glance, a variety of events, distinct both in nature and time ; and
pursues the extreme and principal design, through all its different gradations. From
this cause, also, it principally employs general ideas ; and expresses them, by imagery
of established use and acceptation, for these are equally capable of comprehending the
general scope of the divine counsels, and of accompanying the particular progressions
of circumstances, situations, and events; they may be easily applied to the intermediate
relations and ends, but must be more accurately weighed and proportioned, to equal the
magnitude and importance of the ultimate design. , - - -
We have already briefly mentioned the important change in the Jewish affairs, whichs
was introduced, by the decree of Cyrus, for the rebuilding of the temple : but it is
necessary to obserye it a little more particularly. They were now restored to the ent
LIFE OF CHRIST, 25
Joyment of their public worship, as far as it respected the imperial sanction; but as it
is out of the power of the strongest edicts, at once, to root out inveterate prejudices, the
reformers of that age had to encounter with many formidable difficulties. Many of the
people had suffered from poverty as well as from exile, and therefore were little able to
make any considerable exertions in that cause, which they deemed the most important;
while others, who had obtained riches in the land of their conquerors, were disinclined
to forego their present comforts, for the sake of re-establishing the religion and cus-
toms of their fathers at Jerusalem. Many, also, who consented to return, had married
heathenish women, whom they were unwilling to divorce; and had contracted habits of
superstition, licentiousness, and oppression, which they were, with extreme reluctance,
prevailed upon to abandon. Besides these internal troubles, the Samaritans, irritated
at being refused a share in the erection of the temple, exerted all their influence with
the court of Persia, to procure the interference of authority for depressing and perse-
cuting the Jews. Still, however, the good cause continued to prosper ; Jerusalem; its
temple and its wall, were rebuilded ; many excellent institutions were set on foot for the
instruction of the people ; and religion again lifted up its head. It was not, indeed, long,
before many abuses found an entrance; but the Jews, as a body, never afterwards
practised idolatry. *:
But though the Jews were now-restored to the free exercise of religion, they were
neither a free nor a powerful people, as they had formerly been. They were few in
number, and their country only a province of Syria, subjects to the kings of Persia.
The Syrian governors conferred the administration of affairs upon the high-priests, and
their accepting this office, and thus deviating from the law of Moses, must be considered.
as one of the chief causes of the misfortunes, which immediately befel the people;
because it made room for a set of men, who aspired at this high office merely through
ambition or avarice, without either zeal for religion, or love for their country. It, be-
sides, made the high-priesthood capable of being disposed of at the pleasure of the
governors ; whereas, the Mosaic institution had fixed it unalienably in the family of
Aaron. Of the bad effects of this practice, a fatal instance happened in 373, B. C.
Bagoses, governor of Syria, having contracted an intimate friendship with Jeshua, the
brother of Johanan the high-priest, promised to raise him to the pontifical office, a few
years after his brother had been invested with it. Jeshua came immediately to Jeru-
salem, and acquainted his brother with it. The interview happened in the inner court
of the temple, and a scuffle ensued: Jeshua was killed by his brother, and the temple
thus polluted in the most scandalous manner. The consequence, to the Jews, was, that
ir heavy fine was laid on the temple, which was not taken off till seven years
after.
The first public calamity which befel the Jewish nation after their restoration from
Babylon, happened in the year 351, B. C. for having, some how or other, disobliged
Darius Ochus, king of Persia; he besieged and took Jericho, and carried off all the
inhabitants captives. From this time they continued faithful to the Persians, insomuch,
that they had almost drawn upon themselves the displeasure of Alexander the Great.
That monarch, having resolved upon the siege of Tyre, and being informed that the
city was wholly supplied with provisions from Judea, Samaria, and Galilee, sent to
Jaddua, then high-priest, to demand of him that supply, which he had been accustomed
to pay to the Persians. The Jewish pontiff excused himself, on account of his oath of
fidelity to Darius, which so provoked Alexander, that he had no sooner completed the
reduction of Tyre, than he marched against Jerusalem. The inhabitants then, being,
With good reason, thrown into the utmost consternation, had recourse to prayers; and .
Jaddua is said, by a divine revelation, to have been commanded to go and meet Alexe-
E
26 LIFE OF CHRIST.
ander. He obeyed accordingly, and set out on his journey, dressed in his pontifical
robes, at the head of all his priests in their proper habits, attended by the rest of the
people dressed in white garments. Alexander is said to have been seized with such
awful respect, on seeing this venerable procession, that he embraced the high-priest,
and paid a kind of religious adoration to the name of God, engraven on the front of his
mitre. His followers being surprised at this unexpected behaviour, the Macedonian
monarch informed them, that he paid that respect, not to the priest, but to his God,
as an acknowledgement for a vision which he had been favoured with at Dia, where
he had been promised the conquest of Persia, and encouraged in his expedition, by a
person of much the same aspect, and dressed in the same habit, as the pontiff before.
He afterwards accompanied Jaddua into Jerusalem, where he offered sacrifices in the
temple. The high-priest showed him, also, the prophecies of Daniel, wherein the de-
struction of the Persian empire, by himself, is plainly set forth ; in consequence of
which, the king went away highly satisfied ; and, at his departure, asked the high-
* if there was nothing in which he could gratify himself or his people. Jaddua
en told him, that, according to the Mosaic law, they neither sowed nor ploughed on
the seventh year; therefore would esteem it an high favour, if the king would be
pleased to remit their tribute in that year. To this request the king readily yielded,
and having confirmed them in the enjoyment of all their privileges, particularly that of .
living under their own laws, he departed.
Whether this story deserves credit or not, (for the whole transaction is not, without
reason, called in question by some) it is certain, that the Jews were much favoured by
Alexander, but with him their good fortune seemed also to expire. The country of
Judea, being situated between Syria and Egypt, became subject to all the revolutions
and wars, which the ambitious successors of Alexander waged against each other. At
first, it was given, together with Syria and Phemicia, to Leomedon the Mitylenian, one
of Alexander's generals; but he being, soon after, stripped of the other two by Ptolemy,
Judea was next summoned to yield to the conqueror. The Jews scrupled to break
their oath of fidelity to Leomedon, and were, of consequence, invaded by Ptolemy, at
the head of a powerful army. The open country was easily reduced, but the city,
being strongly fortified both by art and nature, threatened a strong resistance. A su-
perstitieus fear of breaking the sabbath, however, prevented the besieged from making
any defence on that day; of which Ptolemy being informed, he caused an assault to be
made on the sabbath, and easily carried the place. At first he treated them with great
severity, and carried 100,000 men of them into captivity; but reflecting, soon after, on
their known fidelity to their conquerors, he restored them to all the privileges they had
enjoyed under the Macedoñians. Of the captives, he put some into garrisons, and others
he settled in the countries of Libya and Cyrene. From those who settled in the latter
of these countries, descended the Cyrenean Jews, mentioned by the writers of the New
Testament. *
Five years after Ptolemy had subdued Judea, he was forced to yield it to Antigonus,
reserving to himself only the cities of Ace, Samaria, Joppa, and Gaza ; and carrying
off an immense booty, with a great number of captives, whom he settled at Alexandria,
and endowed with considerable privileges and immunities. Antigonus behaved in such
a tyrannical manner, that great numbers of his Jewish subjects fled into Egypt, and
others put themselves under the protection of Seleucus, who also granted them con-
siderable privileges. Hence this nation became gradually to be spread over, Syria
and Asia Minor, while Judea seemed to be in danger of being depopulated, till it was
recovered by Ptolemy in 292. The affairs of the Jews then took a more prosperous
turn, and continued in a thriving way till the reign of Ptolemy Philopator, when they
IIFE OF CHRISE. 2r
were grievously oppressed by the incursions of the Samaritans, at the same time that
Antiochus Theos, king of Syria, invaded Galilee. Ptolemy, however, marched against
Antiochus, and defeated him ; after which, having gone to Jerusalem to offer up sacri-
fices, he ventured to profane the temple itself, by going into it. He penetrated through
the two outer courts; but as he was about to enter the sanctuary, he was struck with
such dread and terror, that he fell down half dead. A dreadful persecution was then
raised against the Jews, who had attempted to hinder him in his impious attempt ; but
this persecution was stopped by a still more extraordinary accident, and the Jews
again received into favour. ** º
About the year 204, B. C. the country of Judea was subdued by Antiochus the
Great, and on this occasion, the loyalty of the Jews to the Egyptians failed them, the
whole nation readily submitting to the king of Syria. This attachment so pleased the
Syrian monarch, that he sent a letter to his general, wherein he acquainted him, that he
designed to restore Jerusalem to its antient splendor, and to recal all the Jews that had
been driven out of it; that out of his singular respect fo the temple of God, he granted
thcm 20,000 pieces of silver, towards the charges of the victims, frankincense, wine,
and oil ; 1400 measures of fine wheat, and 375 measures of salt, towards their usual
oblations; that the temple should be thoroughly repaired at his cost ; that they should
enjoy the free exercise of their religion, and restore the public service of the temple,
and the priests, Levites, singers, &c. to their usual functions; that no stranger of Jew
that was umpurified, should enter further into the temple than was allowed by their law ;
and that no flesh of unclean beasts should be brought into Jerusalem, not even their
skins; and all these, under the penalty of paying 3000 pieces of silver into the treasury
of the temple. He further granted an exemption of taxes, for three years, to all the dis-
persed Jews, that should come, within a limited time, to settle in the metropolis ; and
that all who had been sold for slaves, within his dominions, should be set free.
This sudden prosperity proved of no long duration. About the year 176, a quarrel'
happened between Onias, at that time high-priest, and one Simon, governor of the
temple, which was attended with the most fatal consequences. The causes of this
quarrel are unknown. The event, however, was, that Simon, finding he could not get
the better of Onias, informed Apollonias, governor of Coelosyria and $... that there
was, at that time, in the temple, an immense treasure, . at his pleasure, might be
siezed upon, for the use of the king of Syria. Of this the governor instantly sent intel-
ligence to the king, who dispatched one Heliodorus to take possession of the supposed.
treasure. This person, through a miraculous interposition, as the Jews pretend, failed
in his attempt .#entering the temple ; upon which, Simon accused the high-priest to
the people, as the person who had invited Heliodorus to Jerusalem. This produced a
kind of civil war, in which many fell on both sides. At last, Onias having complained.
to the king, Simon was banished; but, soon after, Antiochus Epiphanes having ascended
the throne of Syria, Jason, the high-priest's brother, taking advantage of the necessities
of Antiochus, purchased from him the high-priesthood, at the price of 350 talents; and
* an order, that his brother should be sent to Antioch, there to be confined for
1 (C. • ºf
Jason's next step was to purchase liberty, at the price of one hundred and fifty talents
more ; to build a gymnasium at Jerusalem, similar to those which were used in the
Grecian cities; and to make as many Jews as he pleased free citizens of Antioch. By
means of these powers, he became very soon able to form a strong party in Judea ; for .
his countrymen were exceedingly i.of the Grécian customs, and the freedom of the
city of Antioch was a very valuable privilege. From this time, therefore, a general.
*
28 IIFE OF CHRIST.
apostacy took place, the service of the temple was neglected, and Jason abandoned him-
self, without remorse, to all the impieties and absurdities of paganism.
;He did not, however, long enjoy his ill-acquired dignity. , Having sent his brother
Menelaus with the usual tribute to Antiochus, the former took the opportunity of sup-
planting Jason, in the same manner that he had supplanted Onias. Having offered for
the high-priesthood three hundred talents more than his brother had given, he easily
obtained it, and returned, with his new commission, to Jerusalem. He soon got him-
self a strong party; but Jason, proving too powerful, forced Menelaus and his adhe-
rents to retire to Antioch. Here, the better to gain their point, they acquainted Antio-
chus, that they were determined to renounce their old religion, and wholly conform
themselves to that of the Greeks, which so pleased the tyrant, that he immediately gave
them a force sufficient to drive Jason out of Jerusalem, who thereupon took refuge
among the Ammonites. aw
Menelaus being thus freed from his rival, took care to fulfil his promise to the king.
with regard to the apostacy, but forgot to pay the money he had promised. At last he
was summoned to Antioch, and finding nothing but the payment of the promised sum
would do, sent orders to his brother Lysimachus, to convey to him as many of the sacred
utensils, belonging to the temple, as could be spared. As these were all of gold, the
apostate soon raised a sufficient sum from them, not only to satisfy the king, but also to
bribe the courtiers in his favour. But his brother Onias, who had been all this time
confined at Antioch, getting intelligence of the sacrilege, made such bitter complaints,
that an insurrection was ready to take place among the Jews at Antioch. Menelaus, in
order to avoid the impending danger, bribed Andronicus, governor of the city, to murder
Onias. This produced the most vehement complaints, as soon as Antiochus returned
to the capital (he having been absent for some time, in order to quell an insurrection in
Cilicia), which, at last, ended in the death of Andronicus, who was executed by the
king's order. By dint of money; however, Menelaus still found means to keep up his
credit, but was obliged to draw such vast sums from Jerusalem, that the inhabitants,
st last, massacred his brother Lysimachus, whom he had left governor of the city in his
absence. Antiochus soon after took a journey to Tyre, upon which the Jews sent de-
puties to him, both to justify the death of Lysimachus, and to accuse Menelaus of being
the author of all the troubles which had happened. The apostate, however, was never
at a loss while he could procure money. By means of this powerful argument, he
pleaded his cause so effectually, that the deputies were not only cast, but put to death ;
and this unjust sentence gave the traitor a complete victory over all his enemies, that
from thenceforth he commenced a down-right tyrant. Jerusalem was destitute of pro-
tectors, and the sanhedrim, if there were any zealous men among them, were so much
terrified, that they durst not oppose him, though they evidently saw that his design was
finally to eradicate the religion and liberties of his country.
In the mean time Antiochus was taken up with the conquest of Egypt, and a report
was, some how or other, spread, that he had been killed at the siege of Alexandria.
At this news the Jews imprudently showed some signs of joy, and Jason, thinking this a
proper opportunity to regain his lost dignity, appeared before Jerusalem at the head of
#000 resolute men. The gates were quickly opened to him, by some of his friends in
the city; upon which, Menelaus retired into the citadel, and Jason, minding nothing but
his resentment, committed the most horrid butcheries. At last he was obliged to leave
both the city and country, on the news, that Antiochus was coming with a powerful
army against him ; for that prince, highly provoked at this rebellion, and especially at
the rejoicings the Jews had made on the report of his death, had actually resolvcd to
LIFE OF CHRIST. 29
lº the city in the severest manner. Accordingly, about 170, B. C. having made
imself master of the city, he behaved with such cruelty, that within three days they
reckoned no fewer than 40,000 killed, and as many sold for slaves. In the midst of this
dreadful calamity; the apostate, Menelaus, found means, not only to preserve himself
from the general slaughter, but even to regain the good graces of the king, who, having,
by his means, plundered the temple of every thing valuable, returned to Antioch in a
kind of triumph. Before he departed, however, he put Judea under the government
of one Philip, a barbarous Phrygian ; Samaria, under that of Andronicus, a person of
a similar disposition ; and left Menelaus, the most hateful of all the three, in possession
of the high-priesthood.
Though the Jews suffered exceedingly under these tyrannical governors, they were
still reserved for greater calamities. ; About 168, B. C. Antiochus, having been most
severely mortified by the Romans, took it into his head to wreak his vengeance on the
unhappy Jews. ... For this purpose he dispatched Apollonius, at the head of 22,000
men, with orders to plunder all the cities of Judea, to murder all the men, and sell the
women and children for slaves. Apollonius, accordingly, came with his army, and, to
outward appearance, with a peaceable intention ; neither was he suspected by the Jews,
as he was superintendant of the tribute in Palestine. He kept himself inactive till the
next sabbath, when they were all in a profound quiet, and then, on a sudden, commanded
his men to arms. Some of them he sent to the temple and synagogues, with orders to
cut in pieces all whom they found there; whilst the rest, going through the streets of the
city, massacred all that came in their way, the superstitious Jews not attempting to make
the least resistance, for fear of breaking the sabbath. He next ordered the city to be
plundered and set on fire, pulled down all their stately buildings, caused the walls to be
demolished, and carried away captive about IOO,000 of those who had escaped the
slaughter. * From that time, the service of the temple was totally abandoned, that placo
having been quite polluted, both with the blood of multitudes, who had been killed, and
in various other ways. The Syrian troops built a large fortress on an eminence in the
city of David, fortified it with a strong wall and stately towers, and put a garrison in it,
to command the temple over against which it was built : so that the soldiers could easily
see, and sally out upon all those who attempted to come into the temple, so many of
whom were continually plundered and murdered by them, that the rest, not daring to
stay any longer in Jerusalem, fled for refuge to the neighbouring nations.
Antiochus, not yet satiated with the blood of the Jews, resolved either totally to abo-
lish their religion, or destroy their whole race. He therefore issued out a decree, that
all nations, within his dominions, should forsake their old religion and gods, and worship
those of the king, under the most severe penalties. To make his orders more effectual,
he sent overseers into every province, to see them strictly put in execution; and as he
knew the Jews were the only people who would disobey them, special directions were
given, to have them treated with the utmost severity. Atheneas, an old and cruel min-
ister, well versed in all the pagan rites, was sent into Judea. He began by dedicating
the temple to Jupiter Olympius, and setting up his statue on the altar of burnt-
offerings. Another lesser altar was raised before it, on which they offered sacrifices to
that false deity. All who refused to come and worship this idol, were either massacred,
or put to some cruel tortures, till they either complied or expired under the hands of
the executioners. At the same time, altars, groves, and statues, were raised every
where through the country, and the inhabitants compelled to worship them, under the
same severe penalties; while it was instant death to observe the sabbath, circumcision,
or any other institution of Moses.
At last, when vast numbers had been put to cruel deaths, and many more had saved'
$
50 - - rife of cHRIST:
their lives by their apostacy, an eminent priest, named Mattathias, began to signalize
himself by his bravery and zeal for religion. He had, for some time, been obliged to re-
tire to Modin, his native place, in order to avoid the persecution which raged at Jerusa-
lem. During his recess there, Apelles, one of the king's officers, came to oblige the in-
habitants to comply with the above-mentioned orders. By him, Mattathias and his com-
panions were addressed in the most earnest manner, and had the most ample promises
made them of the king's favour and protection, if they would renounce their religion:
But Mattathias answered, that though the whole Jewish nation, and the whole world,
were to conform to the king's edict, yet both he and his sons would continue faithful to
their God to the last minute of their lives. At the same time, seeing one of his country-
men just going to offer sacrifices to an idol, he fell upon him and instantly killed him,
agreeable to the law of Moses, in such cases. Upon this, his sons, fired with the same
zeal, killed the officer and his men, overthrew the altar and idol, and, running about the
city, cried out, that those who were zealous for the law of God should follow them;.
by which means, they quickly saw themselves at the head of a numerous troop, with,
whom they soon after withdrew into some of the deserts of Judea, . They were followed
by many others, so that, in a short time, they found themselves in a condition to resist
their enemies ; and having considered the danger to which they were exposed, by their
scrupulous observance of the sabbath, they resolved to defend themselves, in case of au.
attack upon that day, as well as upon any other. . . . *
. In the year 167, B. C. Mattathias finding that his followers daily increased in number,
began to try his strength, by attacking the Syrians and apostate Jews. As many of these
as he took he put to death, but forced a much greater number to fly for refuge into for
reign countries ; and having soon struck his enemies with terror, he marched from city
to city, overturned the idolatrous altars, opened the Jewish synagogues, made a diligent
search after all the sacred books, and caused fresh copies of them to be written ; he also
caused the reading of the scriptures to be resumed, and all the males, born since the
persecution, to be circumcised. In all this he was attended with such success, that he
had extended his reformation through a considerable part of Judea, within the space of
. year ; and would, probably, have completed it, had he not been prevented by
tleath. - - º, .
, Mattathias was sueceeded by his son Judas, surnamed Maccabeus, the greatest unin'
spired hero of whom the Jews can boast. His troops amounted to no more than six
thousand men, yet, with these, he quickly made himself master of some of the strongest
fortresses of Judea, and became terrible to the Syrians, Samaritans, and apostate Jews.
n one year, he defeated the Syrians in five pitched battles, and drove them quite out of
the country; after which, he purified the temple, and restored the true worship, which
had been interrupted for three years and a half. Only one obstacle now remained, viz:
the Syrian garrison above mentioned, which had been placed over against the temple.
and which Judas could not, at present, reduce. In order to prevent them from inter-
rupting the worship, however, he fortified the mountain, on which the temple stood,
with an high wall and strong towers round, about, leaving a garrison to defend it;
making some additional fortifications, at the same time, to Bethaura, a fortress at about
twenty miles distance. --
In the mean time, Antiochus, being on his return from an unsuccessful expedition in
Persia, received the disagreeable news, that the Jews had, all to a man, revolted, de-
feated his generals, driven their armies out of Judea, and restored their antient worship.
This threw him into such a fury, that he commanded his charioteer to drive with the ut-
rhôst speed, threatening utterly to extirpate the Jewish race, without leaving a single,
lºſsoR alive. These words were scarcely uttered, when he was seized with a violent.
Life of CHRIST, . $1
pain in his bowels, which no remedy could cure or abate. But notwithstanding this
violent shock, suffering himself to be hurried away by the transports of his fury, he gave
orders for proceeding, with the same precipitation, in his journey. But while he was
thus hastening forward, he fell from his chariot, and was bruised by the fall, that his at-
tendants were forced to put him into a litter. Not being able to bear even the motion
of the litter, he was forced to halt at a town called Tabac, on the confines of Persia and
Babylonia. Here he kept his bed, suffering inexpressible torments, occasioned chiefly
by the vermin, which bred in his body, and the stench, which made him insupportable,
even to himself. But the torments of his mind, caused by his reflecting on the former
'actions of his life, surpassed, by many degrees, those of his body. Polybius, who, in his.
account of this prince's death, agrees with the Jewish historians, tells us, that the un-
easiness of his mind grew, at last, to a constant delirium, or state of madness, by reason.
of several spectres and apparitions of genii or spirits, which he imagined were continu-
ally reproaching him with many wicked actions, of which he had been guilty. At last,
having languished for some time in this miserable condition, he expired, and by his
death freed the Jews from the most inveterate enemy they had ever known, .
Notwithstanding the death of Antiochus, however, the war was still carried on
against the Jews; but through the valour and good conduct of Judas, the Syrians were
constantly defeated; and in 163, B, C, a peace was concluded upon terms very advan-,
tageous to the Jewish nation. This tranquillity, however, was of no long continuance;"
the Syrian generals renewed their hostilities, and were attended with the same ill success
as before. Judas defeated them in five engagements, but in the sixth, was abandoned
by all his men, except eight hundred, who, together with their chief, were slain in the
year 161, B. C. g * *
The news of the death of Judas threw his countrymen into the utmost consternation
and seemed to give new life to all their enemies. He was succeeded, however, by his
brother Jonathan, who conducted matters with no less prudence and success than Judas
had done, till he was treacherously seized and put to death by Tryphon, a Syrian usurper.
who shortly after murdered his own sovereign. The traitor immediately prepared to in-
wade Judea, but found all his projects frustrated by Simon, Jonathan's brother. This
pontiff repaired all the fortresses of Judea, and furnished them with fresh garrisons;
took Joppa and Gaza; and drove out the Syrian garrison from the fortress of Jerusalem;
}} * at last, treacherously murdered by a son-in-law, named Ptolemy, about
35, B. C. & “, * r
Simon was succeeded by his son Hyrcan, who not only shook off the yoke of Syria,
but conquered the Samaritans, demolished their capital city, and became master of all
Palestine, to which he added the provinces of Samaria and Galilee ; all which he en-
joyed till within a year of his death, without the least disturbance without, or internal
discord. His reign was no less remarkable, on the account of his great wisdom and
piety at home, than his conquests abroad. He was the first, since the captivity, who
had assumed the royal title, and he raised the Jewish nation to a greater degree of splen
dor, that it had ever enjoyed since that time. The author of the fourth book of the
Maccabees also informs us, that in him those dignities were centred, which never met in
any other person, namely, the royal dignity, the high-priesthood, and the gift of pro-
phecy: but the instances given of this last are very equivocal and suspicions. The
last year of his reign, however, was imbittered by a quarrel with the Pharisees, and
which proceeded such a length, as was thought to have shortened his days. Hyrcan had
always been a great friend to that sect, and they had hitherto enjoyed the most honour-
able employments in the state; but, at length, one of them named Eleazar, took it into
his head to question Hyrcan's legitimacy, aheging, that his mother had formerly been a
32: . . LIFE of CHRIST.
slave, and, consequently, that he was incapable of enjoying the high-priesthood. This
report was credited, or pretended to be so, by the whole sect, which irritated the high-
priest to such a degree, that he joined the Sadducees, and could never afterwards be
reconciled to the Pharisees, who therefore raised all the troubles and seditions they could,
during the short time he lived. - ... " - * . . * - -
Hyrcan died in 107, B. C. and was succeeded by his eldest son Aristobulus, who
conquered Iturea, but proved a most cruel and barbarous tyrant, polluting his hands
with the blood, even of his mother, and one of his brothers, keeping the rest closely con-
fined during his reign, which, however, was but short. He was succeeded, in 105, by
Alexander Jannaeus, the greatest conqueror, next to king David, that ever sat on the
Jewish throne. He **. however, by the Pharisees, and once in danger of being
killed in a tumult, excited by them; but having caused his guards to fall upon the
mutinous mob, they killed six thousand of them, and dispersed the rest. After this,
finding it impossible to remain in quiet in his own kingdom, he left Jerusalem, with a
design to apply himself wholly to the extending of his conquests ; but while he was
busied in subduing his foreign enemies, the Pharisees raised a rebellion at home. This
was quashed in the year 86, B. C. and the rebels were treated in the most inhuman
manner. The faction, however, was, by this means, so thoroughly quelled, that they
neverºdared to lift up their heads as long as he lived ; and Alexander, having made
several conquests in Syria, died about 79, B. C., - *
The king left two sons, Hyrcanus and Aristobulus, but bequeathed the government
to his wife Alexandra, as long as she lived ; but as he saw her greatly afraid, and not
without reason, of the resentment of the Pharisees, he desired his queen, just before uis
death, to send to the principal leaders of that party, and pretend to be entirely devoted
to them; in which case, he assured her, that they would support both her, and her sons
afºr her, in the peaceable possession of the government. With this advice the queen
complied, but found herself much embarrassed by the turbulent Pharisees, who, after
several exorbitant demands, would, at last, be contented with nothing less, than the total
extermination of their adversaries, the Sadducees. As the queen was unable to resist
the strength of the pharisaic faction, a most cruel persecution immediately took place
against the Sadducees, which continued for four years ; until, at last, upon their ear-
nest petition, they were dispersed among the several garrisons of the kingdom, in order
to secure them from the violence of their enemies. A few years after this, being seized
with a dangerous sickness, her youngest son Aristobulus collected a strong party, in
order to secure the crown to himself; but the queen, being displeased with his conduct,
appointed her other son Hyrcanus, whom she had before made high-priest, to succeed
her also in the royal dignity. Soon after this she expired, and left her two sons com-
petitors for the crown. The Pharisees raised an army against Aristobulus, which al-
most instantly deserted to him ; so that Hyrcanus found himself obliged to accept of
peace upon any terms, which, however, was not granted, till the latter had abandoned
all title both to the royal and pontifical dignity, and contented himself with the enjoy-
ment of his peculiar patrimony, as a private person. -
But this deposition did not extinguish the party of Hyrcanus. A new cabal was
raised by Antipater, an Idumean proselyte, and father of Herod the Great, who carried
off Hyrcanus into Arabia, under pretence that his life was in danger if he remained in
Judea. Here he applied to Aretas, king of that country, who undertook to restore
the deposed monarch, and, for that purpose, invaded Judea, defeated Aristobulus, and
kept him closely besieged in Jerusalem. The latter had recourse to the Romans, and
having bribed Scaurus, one of their generals, he defeated Aretas, with the loss of seven
thousand of his men, and drove him quite out of the country. The two brothers next-
IIFE OF CHRIST. 33
sent presents to Pompey, at that time commander in chief of all the Roman forces in the
east, and whom they made the arbitrator of their differences. But he, fearing that
Aristobulus, against whom he intended to declare, might obstruct his intended expe-
dition against the Nabathaans, dismissed them with a promise, that as he had subdued
Aretas, he would come into Judea and decide their controversy.
This delay gave such offence to Aristobulus, that he suddenly departed from Judea,
without even taking leuve of the Roman general, who, on his part, was no less offended
ut this want of respect. The consequence was, that Pompey entered Judea with those
troops with which he had designed to act against the Nabathapahs, and summoned
Aristobulus to appear before him. The Jewish prince would gladly have been excused,
but was forced, by his own people, to comply with Pompey's summons, to avoid a war
with that general. He came, accordingly, more than once or twice to him, and was
dismissed with great promises, and marks of friendship. But, at last, Pompey insisted
that he should deliver, into his hands, all the fortified places he possessed, which let
Aristobulus plainly see, that he was in the interest of his brother ; and, upon this, he
fled to Jerusalem, with a design to oppose the Romans to the utmost of his power. He
was quickly followed by Pompey, and, to prevent hostilities, was, at last, forced to go.
and throw himself at the feet of the haughty Roman, and to promise him a considerable"
sum of money, as the reward of his forbearance. This submission was accepted ; but
Gabinus; being sent with some troops to receive the stipulated sum, was repulsed by the
garrison of Jerusalem, who shut the gates against him, and refused to fulfil the agree-
ment. This disappointment so exasperated Pompey, that he immediately marched,
with his whole army, against the city.
The Roman general first sent proposals of peace; but finding the Jews resolved to
stand out to the last, he began the siege in form. As the place was strongly fortified,
both by nature and art, he might have found it very difficult to have accomplished his
design, had not the Jews been suddenly seized with a qualm of conference of the sab-
bath-day. From the time of the Maccabees, they made no scruple of taking up arms
against an offending enemy on the sabbath ; but now they discovered, that though it
was lawful, on that day, to stand in their defence, in case they were actually attacked ;
yet it was unlawful to do any thing towards the preventing of those preparatives, which
the enemy made towards such future assaults. As, therefore, they never moved an hand,
to hinder the erection of mounds and batteries, or the making of breaches in their walls,
on the sabbath ; the besiegers, at last, made such a considerable breach on that day,
that the garrison could no longer resist them. The city was, therefore, taken, in the
year 63, B. C. twelve thousand of the inhabitants were slaughtered, and many more
died by their own hands; while the priests, who were offering up their usual prayers
and sacrifices in the temple, chose rather to be butchered along with their brethren,
than suffer divine service to be one moment interrupted. At last, after the Romans had
satiated their cruelty, with the death of a vast number of the inhabitants, Hyrcanus was
restored to the pontifical dignity, with the title of prince; but forbid to assume the title
of king, to wear a diadem, or to extend his territories beyond the limita of Judea. To
prevent future revolts, the walls were pulled down, and Scaurus was left governor with
a sufficient force. But before he departed, the Roman general gave the Jews a still
greater offence, than almost any thing he had hitherto done, and that was, by entering
into the most sacred recesses of the temple, where he took a view of the golden table,
candlestick, censers, lamps, and all the other sacred vessels ; but out of respect to the
deity, forbore to touch any of them ; and when he came out, commanded the priests to
purify the temple according to custom. -
Pompey having thus subdued the Jewish nation, set out for Rome, carrying along.
F.
34 LIFE OF CHRIST.
with him Aristobulus and his two sons, Alexander and Antigonus, as captives, to adorn
his future triumph. , Aristobulus himself, and his son Antigonus, were led in triumph ;
but Alexander found means to escape into Judea, where he raised an army of ten thou-
sand foot and fifteen hundred horse, and began to fortify several strong holds, from
whence he made incursions into the neighbouring country. As for Hyrcanus, he had
no sooner found himself freed from his rival brother, than he relapsed into his former
indolence, leaving the care of all his affairs to Antipater, who, like a true politician;
failed not to turn the weakness of the prince to his own advantage, and the aggran-
dizing of his family. He foresaw, however, that he could not easily compass his ends,
unless he ingratiated himself with the Romans, and therefore spared neither pains nor
cost to gain their favour. Scaurus soon after received from him a supply of corn and
other provisions, without which, his army, which he had led against the metropolis of
Arabia, would have been in danger of perishing; and after this, he prevailed on the
king to pay three hundred talents to the Romans, to prevent them from ravishing his
country. Hyrcanus was now in no condition to face his enemy Alexander, and, there-
fore, had again recourse to the Romans, Antipater, at the same time, sending as many
troops as he could spare to join them, Alexander ventured a battle, but was defeated
with considerable loss, and besieged in a strong fortress, named Alexandrion. Here he
would have been forced to surrender, but his mother, partly by her address, and partly
by the services she found means to do the Roman general, prevailed upon him to grant
her son a pardon for what was past. The fortresses were then demolished, that they
might not give occasion to fresh revolts ; Hyrcanus was again restored the pontifical
dignity ; and the province was divided into five several districts, in each of which a se-
parate court of judicature was erected. The first of these was at Jerusalem, the second
at Gadara, the third at Amath, the fourth at Jericho, and the fifth at Sephoris in
Galilee. Thus was the government changed from a monarchy to an aristocracy, and
the Jews now fell under a set of domineering lords.
Soon after this, Aristobulus found means to escape from his confinement at Rome,
and raised new troubles in Judea, but was again defeated and taken prisoner; his son
also renewed his attempts, but was, in like manner, defeated with the loss of near ten
thousand of his followers ; after which, Gabinius, having settled the affairs of Judea
to Antipater's mind, resigned the government of his province to Crassus. The only
transaction during his government was his plundering the temple of all its money and
sacred utensils, amounting, in the whole, to ten thousand attic talents, i.e. above two
millions of our money. After this sacrilege Crassus set out on his expedition against
Parthia, where he perished, and his death was, by the Jews, interpreted as a divine
judgment for his impiety.
The war between Caesar and Pompey afforded the Jews some respite, and, likewise,
an opportunity of ingratiating themselves with the former, which the political Antipater
readily embraced. His services were rewardcd by the emperor. He confirmed Hyr-
canus in his priesthood, added to it the principality of Judea, to be entailed on his pos-
terity for ever, and restored the Jewish nation to their antient rights and privileges;
ordering, at the same time, a pillar to be erected, whereon all these grants, and his own
decree, should be engraved, which was accordingly done; and soon after, when Caesar
himself came into Judea, he granted liberty, also, to fortify the . city, and rebuild the
wall which had been demolished by Pompey. --
During the life-time of Caesar, the Jews were so highly favoured, that they could
be said scarcely to feel the Roman yoke. After his death, however, the nation fell into
great disorders, which were not finally quelled till Herod was created king of Judea,
*y Maré Anthony, in 40, B, C, ; was fully established on the throne, by the taking of
LIFE of CHRIST, 85,
Jerusalem, by his allies, the Romans, in 37, B. C. The immediate consequence of
this, was another cruel pillage and massacre ; then followed the death of Antigonus,
the son of Aristobulus, who had, for three years, maintained his ground against Herod,
put to death his brother Phasael, and cut off Hyrcanus's ears, in order, the more effec-
tually, to incapacitate him for the high-priesthood.
The Jews gained but little by this change of masters. The new king proved one of
the greatest tyrants mentioned in history. He began his reign with a cruel persecution
of those, who had sided with his rival Antigonus, great numbers of whom he put to
death, seizing and confiscating their effects for his own use. Nay, such was his jea-
lousy in this last respect, that he caused guards to be placed at the city gates, in order
to watch the bodies of those of the Antigonian faction, who were carried out to be
buried, lest some of their riches should be carried along with them. His jealousy
next tempted him to decoy Hyrcanus, the banished pontiff, from Parthia, where he had
taken refuge, that he might put him to death, though contrary to his solemn promises.
His cruelty then fell upon his own family. He had married Mariamne, the daughter of
Hyrcanus, whose brother Aristobulus, a young prince of great hopes, was made high-
priest, at the intercession of his mother Alexandra. But the tyrant, conscious that
Aristobulus had a better right to the kingdom than himself, caused him, soon after,
to be drowned in a bath. The next victim was his beloved queen Mariamne herself.
Herod had been summoned to appear, first, before Marc Anthony, and then before Au-
gustus, in order to clear himself from some crimes laid to his charge. As he was,
however, doubtful of the event, he left orders, that in case he was condemned, Mariamne
should be put to death. This, together with the death of her father and brother, gave
her such an aversion for him, that she showed it on all occasions. By this conduct
the tyrant's resentment was, at last, so much inflamed, that, ha ving got her falsely ac-
cused of infidelity, she was condemned to die, and executed accordingly. She suffered
with great resolution, but with her ended all the happiness of her husband. His love
for Mariamne increased so much after her death, that, for some time, he appeared like
one quite distracted. His remorse did not get the better of his cruelty. The death of
Mariamne was soon followed by that of her mother Alexandra, and this, by the execu-
tion of several other persons, who had joined, with her, in an attempt to secure the king-
dom to the sons of the deceased queen.
Herod having now freed himself from the greatest part of his supposed enemies,
began to show a greater contempt for the Jewish ceremonies than formerly, and intro-
duced a number of heathenish games, which made him odious to his subjects. Ten
bold fellows, at last, took it into their heads to enter the theatre, where the tyrant was
celebrating some games, with daggers concealed under their clothes, in order to stab
him or some of his retinue. In case they should miscarry, they had the desperate satis-
faction to think, that if they perished, the tyrant would be rendered still more odious
by the punishment inflicted on thein. They were not mistaken; for Herod being in-
formed of the design by one of his spics, and causing the assassins to be put to a most
excruciating death, the people were so exasperated against the informer, that they cut
and tore him to pieces, and threw his flesh to the dogs. Herod tried, in vain, to dis-
cover the authors of this affront; but, at last, having caused some women to be put to
the rack, he extorted from them the names of the principal persons concerned, whom
he immediately caused to be put to death, with their families. This produced such dis-
turbances, that, apprehending nothing less than a general revolt, he set about fortifying
Jerusalem with several additional works, rebuilding Samaria, and putting garrisons into
scveral fortresses in Judea. Notwithstanding this, however, Herød had, shortly after,
an opportunity of regaining the affections of his subjects, in some measure, by his
as tiFE OF CHRIST,
generosity to them during a famine ; but as he soon relapsed into his former cruelty,
their love was again turned into hatred, which continued till his death.
#Having thus brought down the Jewish affairs till the time of our Saviour, we shall.
proceed, in the next chapter, to record the circumstances of his nativity,
LIFE OF CHRIST, st
ÖHAPTER I ſ.
--"
"THE NATIVITY AND chuldhoon of CHRIST.
Table of our Lord's genealogy---critical and explanatory remarks upon it—-Zechariah
and Elizabeth---the vision of the angel in the temple---the conception of Christ---visit
of Mary to Elizabeth---birth of John---prophetic song of Zacharias---private life of
John---the taring, when, and how it took place---correspondent accounts from Josephus--
the birth of Christ announced to the shepherds---the presentation—-Simeon and Anna---
visit of the wise men from the east---who they were---the nature of the star---flight
into Egypt---Herod's cruelty and death-- "eturn of Christ to Nazareth---fulfilment
of prophecies---Christ's conversation with the Rabbies---his private life.
As John, in the beginning of his gospel, has amply attested the divine origin of our Sa-
viour, so each of the other three evangelists asserts his descent from David, and consequent-
ly from Abraham. Matthew and Luke have each of them given detailed accounts of
his genealogy ; but these are attended with several difficulties, whether considered in
themselves or in relation to one another. That this subject may be the better under-
stood, we have constructed the following table. It is divided into six columns, the
first of which enumerates our Lord's ancestors, as recited by Luke; the second exhibits
a correspondent genealogy from the Old Testament ; the third gives the passages from
which the second column is taken ; the fourth recites the genealogy according to Mat-
thew, which the fifth compares with the Old Testament, and the sixth establishes by
proofs.
LUKE. OLD TEST. TExTs. MATTHEw. Old. Test. TEXTs.
&od | God | Gen. i. 1.
Adam Adam Gen. i. 27.
t l Chron. i. 1.
Seth Seth Gen. iv. 25.
I Chron. i. 1.
Enos Enos Gen. v. 6,
40 | f Chron. i. 1.
Cainan Cainan Gen. v. 9. ".
I Chron. i. 2.
Maleleel Mahalaleel Gen. v. 12. . 4
! I Chron, i. 2. } |
38
CHRIST.
LIFE OF
Jared
Enoch
Mathusala
Lamech
Noe
Sem
Arphaxad
Cainan
Sala
Heber
Phaleø
Ragau
Saruch
Nachor
Thara
Abraham
Isaac
Jacob,
Juda'
Phares.
Esrom
Aram
Naasson.
Jared
Enoch * *
Methuselah
Lamech -
Noah
- Shem -
Arphaxad
Salah
Eber
Peleg
Reu
| Serug
* Nahor
Terah - .
Abram
- Isaac
Jacob
Judah
Pharez
Hezron
Ram
|
Aminidab Amminadab
LUKE. OLD, TEST.ſ.
TEXTs. ,
- - |
Gen. v. 15 |
1 Chron. i. 2.
Gen. v. 18.
1 Chron. i. 3.
Gen. v. 21.
1 Chron. i. 3.
| Gen. xi. 24.
I Chron. i. 26.
Gen. xi. 26.
MATTHEw.
Isaac
Jacob
Judas
Phares
Esrom
Aram
Aminadab
Naasson
Abraham
|
OLD. Test.
Abram
Is aac
Jacob
Judah
Pharez
Hezron
Ram
Amminadab
Nahshon
)
TEXTs. . .
ſ
| Nahshon
Gen. W. 25.
1 Chron. i. 3.
Gen. v. 29.
| Chron. i. 4.
Gen. v. 32.
1 Chron. i. 4.
Gen. x. 22.
1 Chron. i. 17.
Gen. x. 24.
1 Chron. i. 18.
Gen. x. 24.
1 Chron. i. 18.
Gen. x. 25.
I Chron. i. 19.)
Gen. xi. 18.
1 Chron. i. 25.
Gen. xi. 20.
I Chron. i. 26.
Gen. xi. 22.
1 Chron. i. 26.
1 Chron. i. 27.
Gen. xxi. 3.
I Chron. i. 28.
Gen. xxv. 26.
1 Chron. i. 34.
Gen. xxix. 35.
I Chron. ii. 1.
Ge.xxxviii.29.
I Chron. ii. 4.
Gen. xlvi. 13.
I Chron, ii. 5.
Ruth iv. 19.
| Chron. ii. 9.
Ruth iv. 19.
I Chron. ii. 10.
Ruth iv. 20.
\ 1 Chron. ii. 10,
Gen. xi. 26.
I Chron. i. 27.
Gen. xxi. 3.
I Chion. i. 28.
Gen. xxv. 26.
1 Chron. i. 34.
Gen. xxix. 35.
I Chron. ii. I.
Ge.xxxviii.29.
1 Chron. ii. 4.
Gen. xlvi. 13.
1 Chron. ii. 5.
Ruth iv. 19.
| 1 Chron. ii. 9.
Ruth iv. 19.
1 Chron. ii. 10.
Ruth iv. 20.
l Chron, ii.10.
LIFE of CHRIST.
39
.T.uke,
Salmon
Booz
Obed
Jesse
David
Nathan
Mattatha
Meman
Melea
Eliakim
Jonan
Joseph
Juda
Simeon
Levi
Matthat
Jorim
Eliezer
Jose
Er
Elmodam
Cosam -
Addi
Melchi
| OLD. Ter
| Salmon
Boaz
Obed -
Jesse
David
Nathan
Texts.
Ruth iv. 20.
1 Chron. ii. 11.
Ruth iv. 21.
I Chron. ii. 11.
Ruth iv. 21.
I Chron. ii. 12.
Ruth iv. 22.
Ruth iv. 22.
I Chron. ii. 15.
2 Sam. v. 14.
| | | Chron. iii. 5.
I Chron. ii. 12 |
}
} Matthew. | old. Test. |
Salmon Salmon
Booz Boaz
Obed. Obed
J €SSC Jese
David * . David
Solomon Solomon
Roboam Rehoboam
Abia Abijam
Asa Asa
Josaphat Jehoshaphat
Joram - Jehoiam
- | Ahaziah
Jehoash
Amaziah
Ozias Azariah
Joatham | Jotham
Acha. Ahaz
Ezekias Hezekiah.
Manasses Manasseh
Amon Amon
Josias | Josiah
\ Jehoiakim
TEXTs.
Ruth iv. 20.
| 1 Chron. ii. 11
Ruth iv. 21.
1Chron. ii. 11.
- Ruth iv. 21.
1 Chron. ii. 12.
Ruth iv. 22.
1 Chron. ii. 12.
Ruth iv. 22.
| I Chron. ii.15.
2Sam. xii. 24.
I Chron. iii. 5,
1 Kings xi. 43.
I Chron. iii.10.
1Kings xiv.31.
1 Chron. iii.10,
I Kings xv. 8.
lchron.iii.10.
. I Kings xv. 24.
I Chro, iii. 10.
1 Kin. xxii. 50,
1 Chro. iii. 11.
2Kings viii.2%
I Chro. iii. 11.
2Kings xi. 21.
1 Chro. iii. 11.
2Kingszii. 21.
1 Chro. iii. 12,
2 Kings xiv. 21
I Chro. iii. 12.
| 2Kings xv. 7.
l Chro. iii. 12.
2 Kings xv. 38.
I Chro. iii. 13.
2 Kings xvi.20
| Chro. iii. 13.
2Kings xx. 21.
1 Chro. iii. 13.
2Kings Xxi.18.
| Chro. iii. 14,
2 Kings xxi.26
I Chro. iii. 14.
2Kin. xxiii. 34
1 Chro, iii. 13.
40
IIFE of christ.
Luke.
Neri
salathiel
Zorobabel.
Rhesa
Joanna.
Juda g
Joseph
Semei.
Mattathias
Maath
Nagge
Esli
Naum
Amos.
Mattathias
Joseph
Janna
Melchi
Levi
Matthat
Heli
Joseph
Jesus
d
• QLD TEs.T. ſ f
r
Salathiel
Zerubbabel
Texts.
1 Chron. iii.17.
Ezra iii. 2.
Luke ii. 7.
MATTHEw.
/
Jechonias
Salathiel
Zorobabel
Abiud
Eliakim
Azor
Sadoc
Achim
Eliud &
| Eleazar
Matthan
| Jacob
Joseph
Jesus
Jehoiachin
Salathiel.
Zerubbabel
| OLD, Test.
| TExts,
2KingszXiv.6
| l Chron. iii. 16
1 Chron. iii.17.
Ezra iii. 2.
| .
Matt. i. 25.
LIFE OF CHRIST ſº 41
The difficulty which strikes us in the examination of Luke's genealogy is the intro-
duction of Caiman between Arphaxad and Salah, in which instance he is supposed to
have followed the Septuagint, which was the version most commonly received by the
Jews. This will appear the more probable, if we admit that he only transcribed such
a genealogy of Christ, as he found already drawn up and acknowledged among his
relations. Concerning Matthews we remark,
1. The genealogy as given by Matthew commences with the following words, The
book of the generation of Jesus Christ, the son of David, the son of JAbraham. The
word book here may be very well rendered a table of genealogy. He proposes to prove
that Jesus Christ was the son of David and of Abraham, and he therefore enumerates
so many of his ancestors as may be necessary to ascertain that point.
2. The brethren of Judas are mentioned in this genealogy, because, though they
were not Messiah's progenitors, they were on an equal footing with Judas, in respect
9f religious privileges. To them belonged the promises, and their posterity had the
law given to them. It was otherwise with Ishmael and Esau, though the one was
the son of Abraham, and the other of, Isaac. They and their posterity were expressly
excluded from the privileges of the covenant, for which reason they are not mentioned
in Messiah's genealogy. + • , - - • ,
3. Zarah is mentioned, not because he was the twin brother of Pharez, our Lord's
progenitor ; for if that had been a reason for assigning him this honour, Esau, the
twin brother of Jacob, ought to have obtained it likewise ; but he is mentioned to pre-
vent any mistake. For unless Zara had been spoken of, considering the infamy of
Pharez's birth, we might have been apt to imagine, that not the Pharez whom Judas
begat in incest, but another son of Judas, called Pharez, was our Lord’s progenitor, it
being no uncommon thing among the Jews to have several children of the same name.
Wherefore, to put the matter beyond doubt, Thamar, as well as Zarah, is mentioned
in the genealogy. It is, perhaps, for a like reason, that in this genealogy, when Solomon
is spoken of his mother Bathsheba is mentioned, not by her own name, but by her
relation to her former husband, verse 6, David, the king, begat Solomon, of her that
was the wife of Uriah.
4. Theophylact was of opinion, that Rahab, mentioned in this genealogy, was not
the harlot of Jericho; and his opinion has been embraced by several modern com-
mentators, for the following reasons. First, Because her name is written differently
by the LXX, and by the apostles, viz. Raab, not Rachab, as in Matthew. Second;
In every passage where Rahab of Jericho is mentioned, she is distinguished by the
epithet of the harlot , whereas the woman mentioned in the genealogy has no such
name given her. Third, Because the Israelites were expressly discharged from en-
tering into affinity with any of the nations who inhabited Canaan, [Deut. vii. 1.]
Fourth, On supposition that Rahab of Jericho was the mother of Boos, and wife of
Salmon, she must have borne Booz when she was eighty years old, a thing mot very
probable in that age of the world, when the period of human life was so much shortened.
But to the first and second arguments it is replied, that nothing can be concluded with
certainty from the orthography of the name, or from the epithet of harlot, such dif-
ferences occurring often in histories both sacred and profane. To the third the answer
is, that Rahab, though originally a heathem, may have been a proselyte, as Ruth the
Moabitess, whom Booz married, and Maacah the daughter of the king of Geshur,
whom David married, are supposed to have been. To the fourth argument it is re-
plied, that Booz may have been not Salmon's immmediate son by Rahab, but his grand:
son, or great-grandson ; which consideration derives some strength from other omissions,
observed in the same genealogy. * ** **
#2 IIFE OF CHRIST.
5. David has the title of king given him because he was the first king of his family,
and because he had the kingdom entailed upon his children; in which respect he had
greatly the advantage of Saul, from whose family the kingdom was taken away almost
as soon as it was conferred. -
6. The Jechonias who is mentioned in the eleventh verse, is understood to be Je-
‘hoiakim the immediate son of Josias, called Jechonias, not by Matthew only, but by
the auther also of the third of Esdras, first chapter and thirty-fourth verse. Josiah is
said to have begotten Jechoniah and his brethren about the time of the captivity,
although it was more, than forty years before it, as is plain from Jehoiakim's age.
He was thirty-six years old when he died, [2 Kings, xxiii. 36.] eight years before the
captivity, for so long his son Jehoiakim reigned after his death, [2 Kings, xxiv. 12.]
It is plain, therefore, that the preposition epi does not signify here precisely at that time;
but, as usual, it comprehends a period of some considerable length. ... The brethren of
Jechonias" or Jehoiakim are mentioned in the genealogy, because all of them, except
Shallum, filled the throge, though Jechonias alone had the right, being the elder brother.
7. It is observable that Matthew omits three of the kings of Judah—Ahaziah, Joash,
and Amaziah. This might be done either for the sake of making the numbers more
easily to be remembered, as such omissions are common in Jewish genealogies, or, as
has been insinuated, because these three princes had a defective title to the crown.
On comparing the two genealogies with one another, we perceive two difficulties of
a similar kind. The first ascribes two different descents to Salathiel, the father of
Zorobabel ; Matthew making him the son of Jechonias, and Luke the son of Neri.
This may be obviated by considering the Salathiels as two different persons; one of
whom having heard of the fame of that Zorobabel, the son of Salathiel, who was a great
instrument of providence in restoring the Jews, might confer a similar name upon his
son, in hopes that he might copy from the example of such an illustrious name-sake.
The second difficulty concerns the father of Joseph, who is called Jacob by Matthew
and Heli by Luke. The most received opinion is, that Jacob was the father of Joseph,
and Heli his father-in-law, by his marriage with Mary the daughter of Heli, and mo-
ther of our Lord. -
Nearly related to Mary, though of the family of Aaron, were two personages illus-
trious for their piety; a priest named Zacharias, and, his wife, whose name was Eli-
zabeth. : Though they had long walked in a very strict conformity with the institutions
of Moses, they remained destitute of one of those blessings, which that dispensation
promised to the obedient; for they had no offspring; nor the least expectations of any,
being both very old. , . . . .
And it came to pass, that while he executed the priest's office, in the order of his course ;
According to the custom of the priest’s office, his lot was to burn incense when he went
into the temple of the Lord. Because some parts of the sacred service were more ho-
nourable than others, both the priests and Levites divided the whole among them by
lot. The Jews tell us, that there wore three priests employed about the service of the
incense ; one, who carried away the ashes left on the altar at the preceding sacrifice ;
another, who brought a pan of burning coals from the altar of sacrifice, and having
placed it in the golden altar departed ; a third, who went in with the incense, sprinkled
it on the burning coals, and while the smoke ascended made intercession for the people.
This was the part that fell to Zacharias, and the most honourable in the whole service.
From the whole multitude of the people being mentioned as praying without at this
time, it is concluded, that it was at some great festival, a circumstance whº
duly attended to strengthen the credibility of the facts reported by the eyan-
gelist. Zacharias’ tarrying in the temple beyond the usual time, must thus have been
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LIFE of CHRIST. A3
taken notice of by many, verse 21. There were likewise many, who, upon his coming
out dumb, conjectured that he had seen a vision, verse 22. Matters of so public a
nature, and the truth or falsehood of which so many must have known, would never
have been thus openly appealed to by Luke if they had been really false. A.
When the angel appeared to Zacharias, it was in such a form, as evidently proved
him to be a being of a superior nature, and therefore filled the mind of Zacharias with
that awful sensation, which the greatest and best of mankind have often experienced on
similar occasions. To relieve him from this apprehension, the angel said, Fear not,
&acharias, for thy prayer is heard, and thy wife Elizabeth shall bear thee a son. We
cannot imagine that this holy man, at so advanced an age, and on such an occasion, would
pray for the pregnancy of his wife, who was bikewise very old. The priests, in this
office, considered themselves as the mouth of the people, and made the welfare of the
nation the subject of their prayers. Wherefore, since it is reasonable to suppose that
Zacharias now interceded for the coming of the Messiah, in whom all the families of
the earth were to be blessed, we may consider the angel’s word as having a reference
to such a prayer, thus: “ The Messiah, for whose coming thou prayest, is about to
be born, for thy wife shałł bring forth his fore-runner.” Some, indeed, are of opinion,
that the prayers which Zecharias may have put up for offspring when he and his wife
were young, were meant. Yet the time and place of the vision gives reason to believe,
that the object of it was a matter of more general concern:-and thou shalt call his
frame John. And thou shalt have joy and gladness, and many shall rejoice at his birth.”
For he shall be great in the sight of the Lord, and shall drink neither wine nor strong
drink ; and he shall be filled with the Holy Ghost from his mother’s womb. And many of
the children of Israel shall he turn to the Lord their God. And he shall go before him
in the spirit and power of Elias. The son of Zacharias had the spirit of Elijah, equal-
king, if not exceeding him, in zeal for God, in severity of manners, in courage, and in
sustaining persecutions. For he was clad in a garment of camel's hair, fed on locusts
and wild honey, rebuked sinners of the highest distinction with great boldness, and
was put to death on that account. He had the power also of Elijah ; for though he
did no miracle, he was honoured with the like success in restoring the lost spirit of
true religion among his countrymen. Nay, he even excelled Elijah in that which is
properly the power of a prophet, and to which all his other gifts are subservient; the
power of converting men being in this more successful without miracles, than Elijah
had been with them. By his preaching he made such a general change upon the man-
hers of the nation, that he turned the hearts of the fathers, Abraham, Isaac, and Jacob,
to their children the Jews, from whom they had been alienated on account of their
wickedness; and the hearts of the children to their fathers, by begetting in them a
love of religion, and religious characters, and by so doing prepared a people for the
coming of the Lord.
Thus God, by a supernatural interposition, testified his approbation of the piety of
this religious pair. But Zacharias, looking on the pregnancy of his wife as a thing
incredible, because she was greatly advanced in years, did not believe the news thereof,
though brought him by an angel, and rashly demanded a sign in confirmation of it;
which want of faith was the more culpable, as he was well acquainted with the instances
of Sarah, who brought forth Isaac in an extreme old age; and of the wives of Manoah
and Eleana, who, after long barrenness, conceived by the promise of angels. The
angel, in reply, informed him that he was Gabriel, who stood in the presence of God,
referring, as some suppose, to his station among the heavenly hosts; or, as others think,
to the place he then occupied in the temple. To confirm his faith, he gave him a
sign, which was also a chastisement of his offence. Because he had sinned with his
* --- G 2
*4 * LIFE of CHRIST.
lips, the angel struck him dumb, declaring that he should continue so till the message,
whose truth he had doubted of, was verified by the accomplishment. Accordingly,
when Zacharias came out to the people, who had been praying in the court of the tem-
ple while the incense was burning, he could not speak to them; but he made suck
signs as let them know he had seen a vision, which was the cause of his dumbness. -
And it came to pass that as soon as the days of his ministration were accomplished,
he departed unto his own house. This is generally supposed to have been in Hebron,
a city of the priests, about twenty miles from Jerusalem. ...And after those days his
wife Elizabeth conceived, and hid herself five months, saying, Thus hath the Lord dealt
with me in the days wherein he looked on me, to take away my reproach among men.
The meaning is, either, that she saw no company, judging it proper to spend much of
her time in the duties of devotion, and meditating silently on the wonderful goodness
of God; or, that she concealed her pregnancy for a while, lest she should expose her-
self to ridicule, by speaking of it before she knew certainly that it was a real con-
ception. . . . . . . . . . . ". . -
In the sixth month of Elizabeth's pregnancy the angel Gabriel was sent to a city of
Galilee, that he might there communicate the most important tidings to a young virgin,
who, though a descendant of David, lived in circumstances of humble poverty, and
was distinguished by nothing but her exemplary piety. She was contracted to a man
of the same tribe, and similar character, whose name was Joseph. It was usual among
the Jews for women to be for some time thus contracted, before that they were taken
home to reside with their husbands; they were considered as under all the obligations
of wedlock, and every deviation from the rules of chastity was, in them, punishable as
adultery. - - .
When the angel entered the apartment where Mary resided, he addressed her with
Hail thou art highly favoured, the Lord is with thee; blessed art thou among women,
i. e. according to the Hebrew idiom, thou art the happiest of all the women that ever
lived. A salutation so unusual from a being of a superior order, (for such his form,
which was more than human, bespoke him to be,) put Mary into a great perturbation
of spirit. Wherefore, to remove her fears, the angel, speaking with a soothing accent.
bid her take courage ; and explained what he had said by telling her that she was the
happiest woman upon earth, in having found such favour with God, as to be chosen to
the highest honour that a mortal could enjoy. She was to conceive and bring forth the
great person, who, on earth, was to be called Jesus, because he would be the restorer
of human nature, and Saviour of the world ; but in heaven was known by the name
of the Son of God most high. Moreover, being the long expected Messiah, the Lord
God would give him the throne typified by that of David his earthly father ; for he
was to rule over the house of Jacob, the spiritual Israel, even all who imitated the
faith and obedience of that good patriarch, and of this his kingdom there was to be no
end. When Mary heard Gabriel say that she was to conceive Messiah, being conscious
of her virginity, she found the matter above her comprehension, and therefore desired
him to explain it. Being young and unexperienced, it was not to be expected that
she could have a comprehension of mind and strength of faith, equal to that which
the old priest Zacharias ought to have possessed. Besides, this was a thing super-
aatural, and altogether without example ; for though it is not distinctly mentioned
by the evangelist, it is plain, from Mary's answer, that the angel had let her know she
was to conceive forthwith, and without the concurrence of a man. These seem to have
been the reasons why Gabriel, who had struck Zacharias dumb for presuming to ask
a sign in proof of his wife's future pregnancy, bore with the virgin, when she desired
to know how hers could be brought about. In the mean time, it should be observed,
LIFE of CHRIST. 45
that Mary did not like to hear Zacharias insinuate, that she would not believe till a
miracle was wrought to c vince her ; but only that she did not understand how her
Pregnancy could be effected in her virgin state, and desired him to explain it to her,
not doubting but it was possible. Wherefore, the weakness of her apprehension being
consistent with faith, and her request being coneeived with modesty and humility,
the angel told her, that the wonderful event should be accomplished by the interposition
of the Holy Spirit, and special energy of the power of God, who would preserve her
reputation entire, at least, in the opinion of impartial judges, and protect her from any
injury which this mystery might expose her to. And the angel answered and said
wnto her, The Holy Ghost shall come upon thee, and the power of the Highest shall
overshadow thee. Therefore, also, that holy thing which shall be born of thee, shall be
called the Son of God. He shall be called God’s son, because thou shalt conceive him
by the immediate operation of the Holy Ghost, causing him to exist in thy womb.
Moreover, to confirm her faith, he acquainted her with the pregnancy of her cousin
Elizabeth, who was then past the age of child-bearing, that being a thing similar,
though inferior, to her own pregnancy, which he had been predicting. And Mary
said, behold the handmaid of the Lord ; be it unto me according to thy word. JAnd the
angel departed from her. In this answer Mary expressed both great faith and great
resignation. She believed what the angel had told her concerning her conception,
and wished for it, not regarding the inconveniencies she might be exposed to thereby,
well knowing that the power of God could easily protect her. . . . . .
Mary now went to the city where Zacharias and Elizabeth resided. On her arrival
she saluted her cousin. But she no sooner spake, than the child in the womb of
Elizabeth leaped, as transported with joy. Moreover, the holy woman herself, in-
spired at the approach of the Messiah, saluted the virgin by the grand title of The
mother of my Lord. Being also in a divine and prophetic ecstacy, she uttered things
which had an evident relation to the particulars of Mary's interview with the angel,
things, therefore, which Elizabeth could know only by revelation ; so that she astonished
Mary exceedingly, and exalted her faith beyond every doubt. JAnd it came to pass,
that when Elizabeth heard the salutation of Mary, the babe leaped in her womb, and
Blizabeth was filled with the Holy Ghost. And she spake out with a loud voice, and
said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence
is this to me that the mother of my Lord should come to me 2 For, lo, as soon as the
voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And
blessed is she that believed, for there shall be a performance of those things which were
told her from the Lord. In these last words she evidently commends the humble faith
with which Mary had received the revelation which was made her by the angel. The
virgin, having heard Elizabeth thus speak, was likewise filled with the Holy Ghost;
so that being inspired, she expressed the deepest sense of her own unworthiness, and of
the infinite goodness of God in chusing her to the high honour of being Messiah’s
mother. This she did in a hymn, which, though uttered extempore, is remarkable for
the beauty of its style, the sublimity of its sentiments, and the spirit of piety which
runs through the whole. And JMary said, ‘My soul doth magnify the Lord, and any
Spirit hath rejoiced in God my Saviour. When a person, speaking of himself, mentions
his soul or spirit doing a thing, it is the strongest expression in human language, and
Intimates his doing the thing mentioned with the utmost energy of all his faculties.
Mary, therefore, by saying that “her soul magnified the Lord, and that her spirit re-
joiced in God,” meant to tell that she exerted the utmost vigour of all her ºiſ.
in declaring the perfections of God, which constitute his greatness; and that the con-
*iderations of his goodness towards her filled her with joy, to the utmost extent of her
- 46 LIFE of CHRIST.
capacity. " For he hath regarded the low estate of his handmaiden, Though I am a
person in the lowest station, and had not the least reason to expect that any thing ex-
traordinary should arise from me; yet God hath put such honour on my condition,
as to make me the instrument of bringing into the world Messiah, the desire of all
nations, for which reason all generations shall esteem me peculiarly happy ; for, behold,
jrom henceforth all generations shall call me blessed. For he that is mighty, Almighty
God, hath done to me great things. Perhaps Mary had now in her eye her miraculous
sconception of Messiah. And Holy is his name. She made this remark to signify her
bumble faith in God's wisdom and goodness. She was astonished that God should
have chosen her, a person of the meanest condition, to be mother of Messiah. Yet,
from her belief of the divine perfections, she was convinced that all was done in wis-
dom and truth. JAnd his mercy is on them that fear him from generation to generation.
So great is the goodness of God, that he rewards the piety of his servants upon their
posterity, to the thousandth generation. [Exod, xx. 6..] By making this observation
the virgin modestly insinuated, that she imputed the great honour that was done her,
not to any merit of her own, but to the piety of her ancestors, Abraham and David,
which God thus rewarded upon their latest posterity. He hath shewed strength with
his arm. It is an observation of Grotius, that God’s great power is represented by
his finger, his greater by his hand, and his greatest by his arm. The production of
Iice was the finger of God, [Exod. vii. 18.] and the other miracles in Egypt were
done by his hand, Exod. iii. 20.] but the destruction of Pharaoh and his host in the
Red sea, was brought to pass by his arm. [Exod. xv. 16.] Wherefore the virgin's
meaning is, that in this dispensation of his providence God mightily manifested his
sovereign power. He hath scatte, cd the proud in the imagination of their hearts.
The proud great women, who indulged many fond imaginations concerning the honour
that should accrue to them from giving birth to Messiah, he hath scattered ; he hath
filled them with shame to such a degree, that they have scattered and hid themselves,
in allusion to an army of cowards, who, breaking their ranks, run off in despair.
Płe hath put down the mighty from their seats, and eralted them of low degree. The
kings who sprang from David had, no doubt, one after another, expected to be the
parents of Messiah ; and when the kingdom was taken from them, such of the royal
progeny as were in the highest station, would reckon this their certain and highest
privilege. But now their hope was wholly overthrown. They were brought down, by
God, from that height of dignity to which, in their own imagination, they had exalted
themselves; and a person in the meanest condition, of all the royal seed, was raised
to it. * * - -
He hath filled the hungry with good things, and the rich he hath sent empty attay.
Both the poor and the rich are here represented as waiting at God’s gate, in the con-
dition of beggars ; the rich, in expectation of receiving the honour of giving birth to
Messiah ; the poor, in expectation, not of that blessing, but hoping for such small
favours as suited their condition, While they wait in this state, God, by an exercise
of his sovereignty, bestows the favour so much courted by the rich on a poor family,
to its unspeakable satisfaction, and sends the rich away disappointed and discontented.
He hath holpen his servant Israel. The word here translated to help signifies properly
to support a thing that is falling, by taking hold of it on the falling side, , Mary’s
meaning, therefore, was, that God had now remarkably supported the Jewish nation,
and hiſidered it from falling, by raising up Messiah among them, the matchless renown
of whose undertaking would reflect infinite honour on the nation which gave him birth.
Perhaps, also, by his servant Israel, she meant all those who are spiritually so called,
In remembrance ºf his mercy. When men remember things which they ought to
# IFE OF CHRIST. * 47
perform, they cominbnly perform them, especially if no obstacle lies in their way,
For some such reason as this the sgriptures say, God remembers his attributes, when
he exerts them in a signal manner, and his promises, when he fulfills them in spite of
all opposition. So he is said to forget a thing when he acts outwardly, as men do when
they have forgotten it. Yet, properly speaking, remembering and forgetting are both
of them absolutely inconsistent with the perfections of God, in whose mind things past,
present, and to come, are ever present. As he spake to our forefathers, to JAbraham.
and to his seed for ever, i. e. to all his seed, Gentiles as well as Jews. For though the
virgin might not have a distinct conception of what she uttered, understood in this ex-
tensive view ; yet as she spoke by inspiration, there is nothing to hinder us from af.
fixing such a meaning to her words, especially as the construction of the sentence would
scarce admit of any other. It might, therefore, be better translated thus: In remem-
brance of his mercy to Abraham, and to his seed for ever, as he spake to our fathers.
And so, Mary having, to her unspeakable satisfaction, found all things as the angel had
told her, she returned home at the end of three months, when the period of Elizabeth's
pregnancy was completed. And Mary abode with her about three months, and returned
to her own house in JNazareth. " - .
JWow Elizabeth's full time came that she should be delivered, and she brought forth a
son. And her neighbours and her cousins heard how the Lord shewed great mercy upon
her, by giving her a son after so long a course of barrenness ; and they rejoiced with
her. And it came to pass, that on the eighth day iHey came to circumcise the child,
and they called him &acharias after the name of his father. The law did not enjoin
that the child should have his name given him at circumcision ; but it was customary
to do it then, because, at the institution of the rite, God changed the names of Abra-
ham and Sarah, Gen. xvii. v. 15. And his mother answered and said, Mot so, but he
shall be called John. She might in this, act by revelation, or Zacharias may have
explained the whole affair to her in writing. And they said unto her, There is mone
of thy kindred that is called by this name. And they made signs to his father how he
would have him called. And he asked, namely, by signs, being dumb, for a writing-
table, and wrote, saying, his name is John. Zacharias had no sooner done writing,
than he recovered his speech, the angel’s prediction being then fully accomplished.
Accordingly, with an audible articulate voice, he praised God in holy raptures, to the
astonishment of all present, acknowledging the justice of the punishment that had been
inflicted upon him, and the greatness of the sin which had procured it. By this open,
affectionate confession, he impressed all his neighbours and acquaintance with a reve-
rence for God, and a fear of offending him. Immediately after this he broke out in the
following divine ode, Blessed be the Lord God of Israel, for he hath visited and re-
deemed his people. For God to visit his people is a metaphorical expression, signifying
to shew them great favour. It is taken from the custom of princes, who commonly
visit the provinces of their kingdom, in order to redress grievances and to confer bene-
fits. The great benefit accruing to the people of God from the visitation which this
holy man speaks of here, is their redemption or deliverance from all their spiritual
enemies, by the coming of Messiah. And hath raised up an horn of salvation for us
* the house of his servant David. In the prophetic language a horn signifies power,
dignity, and dominion, because the strength and beauty of several animals lie in their
horns. A horn of salvation, therefore, is a power which works or brings salvation.
Here it signifies Messiah, who was soon to appear to save his people, the knowledge
*f which grand event had been communicated to Zacharias by the angel, who foretold
the birth of his son, verse 17. As he spake [promised] by the mouth of his holy pro-
phets, which have been sunce the world began. That we should be delivered from our
4s LIFE OF CHRIST.
enemies, and rºom the hand of all who hate us. The promise which was made ever
since the world begin, refers, no doubt, to the seed of the woman, who was to bruise
the serpent's head. To perform the mercy promised to our fathers, and to remember
his holy covenant ; The oath which he sware to our father Abraham, That he
would grant unto us, that we, being delivered out of the hand of our encinies, might
serve him without fear, in holiness and righteousness before him all the days of
aur life. God hath raised up a mighty deliverer in the house of David, to perform
the great spiritual mercy which he promised to our fathers, and to fulfil that most
gracious covenant, which he was pleased to confirm by oath to our father Abraham,
Gen. xxii. 16. The tenor of which covenant was, that Abraham's spiritual sced,
being delivered from their enemies by Messiah, should, under his government, wor-
ship God cheerfully, without slavish fear, and serve him by purity of heart and in-
regrity of life throughout all generations. Having thus described the great blessing
which Messiah, whose coming he had so near a prospect of, was about to confer upon
men, Zachariah proceeded to speak concerning his own son, who, as the angel had
told him, was to be Messiah’s ſorerunner. And thou child, (pointing towards John,
or, perhaps, taking him in his arms, ) shalt be called the prophet of the Highest, thou
shalt be the messenger of God most high : for thou shalt go before the face of the
£ord to prepare his way; thou shalt go before the Lord Messiah, to dispose mankind
to reverence him, and to receive his doctrine ; and this thou shalt do, by preaching
to his people the glad tidings, that there is salvation to be obtained, even by repentance,
God having determined to pardon the sins of the penitent. To give the knowledge of
salvation unto his people, by the remission of their sins. Through the tender mercy
of our God, though thou shalt give men the glad tidings of the pardon of their sins
upon their repentance, thou shalt teach them that their pardon is the pure effect of the
most tender mercy of God. Of which mercy this indeed is the highest expression,
that he is about to make Messiah the sum of rightcousness, foretold by the prophets to
arise upon the world, whereby the day-spring from on high hath visited us. To give
light to them that sit in darkness, and in the shadow of death ; to guide our feet
into the way of peace. At his coming, Messiah shall enlighten, with the knowledge
of salvation, the Gentile nations, who had long lived in ignorance and wickedness,
which are the cause of death. Nay, he shall guide the feet even of us Jews into the
way of happiness, by shewing us more perfectly the will of God, and the method of
salvation. In these elevated strains did this pious man describe the great blessings
which mankind were to enjoy by the coming of the sced promised to Adam, to Abra-
ham, and to David.
We are informed that John grew and waxed strong in spirit, and was in the deserts
till the day of his shewing unto Israel ; referring, perhaps, to his early sceking retire-
ment, as well as to his residing with his parents in the hill, or desert country of
Judea. g £,
As it was the fourth month of Mary’s pregnancy when she returned from visiting
Elizabeth, the signs of it began to appear. Her husband observed them, was incensed,
and meditated the dissolution of the marriage. But before he came to a determination,
it is natural to think he would converse with her upon the subject ; and that she in
her own vindication, might relate to him the vision of the angel, the message he had
brought her, and what happened to Zacharias and Elizabeth : perhaps, also, she might
produce letters from Zacharias, foreseeing what was to happen. But Joseph, ºp-
prehensive that the whole might be a stratagem of Mary and her relations to save her
reputation, thought himself obliged to divorce her, although he was not fully certain
of her unchastity; for he was a religious observer of the law. Nevertheless, he
LIFE OF CHRIST 49.
resolved to do it privately, by putting the bill into her bosom before two witnesses only,
and without mentioning in the bill the reason of the divorce, which might have ex-
posed her to the punishment of death, Deut. xxii. 20, 21. Besides, he did not choose
to make a public example of her, as there was a possibility that what she alledged.
might be true, in which case he believed her innocence would, some how or other, be
made to appear. He, therefore, thought he was bound in justice to preserve her cha-.
racter as entire as possible, the circumstances alledged entitling her to this lenity,
although they were not such as, in his opinion, could justify him if he should retain.
her. While he was revolving these things in his own mind he fell asleep, and, by an
internal light, saw an angel, who explained to him the nature of Mary's pregnancy,
banished his fears, and commanded him to take her home. The angel addressed Jo-
seph as the son of David, that, putting him in mind of whom he was descended, he
might the more easily be convinced of the truth of what he was about to tell him con-
cerining his wife's pregnancy. Fear not to take unto thce Mary thy wiſe. Do not
scruple to take thy wife home ; in doing so thou wilt neither commit sin thyself, nor
cloak it in her. For that which is conceived in her is of the Holy Ghost. She is
innocent: her pregnancy is not the effect of any criminal correspondence, it is miraculous,
being produced by the operation of the Holy Ghost And she shall bring forth a
son, and thou shalt call his name Jesus, for he shall save his people from their sins.
By the direction which I now give thee thou shalt cali the son which thy wife hath
miraculously conceived, and will bring forth in due time, Jesus, or Saviour, to inti-
mate that he is the seed promised to Abraham and to David ; who, by publishing the
new dispensation, and by giving himself a ransom for the sins of many, shall deliver
his people, both from the dominion and punishment of sin, and bring them to ever-
lasting life. This remarkable interposition of providence is an illustrious proof of
the care which God takes of good men, both in affording them direction, and in keeping
them from sin. Now all this was done. The clause, all this, comprehends not only
what is mentioned in the preceding verses, but the whole particulars of this transaction;
and, among the rest, the circumstance taken notice of in the last verse of the chapter:
viz. that Joseph did not know Mary till she was delivered, because that circumstance,
as well as her miraculous conception, was necessary to the accomplishment of the pro-
phecy now cited by the Evangelist, that a virgin was to bring forth a son in her virgin
state.—that it might be fulfilled which was spoken of the Lord by the prophet,
[Isa. vii. 14.] saying, Behold a virgin shall be with child, and shall bring forth a .
son, and they shall call his name Emanuel, which, being interpreted, is, God with us.
Mary's miraculous conception of Jesus in her virgin state was an evident accomplish-
ment of the same prophecy, which likewise foretold that the virgin's son should be
called Emanuel. This application merits the reader's attention, being a clear proof
that the writers of the New Testament, in citing and applying the passages of the Old,
considered the sense of those passages rather than the words. Otherwise, how could.
Matthew have said, that Joseph's naming Mary's son Jesus, was an accomplishment
of Isaiah's prophecy, which foretold that the son of the virgin, mentioned by him,
should be called Emanuel 2 Indeed, if the sense of the prophecy is attended to, the
application will appear abundantly proper; for the name Jesus, is, upon the whole, of
the same import with Emanuel, because none but the Son of God, who is God, could be
Jesus, or the Saviour of mankind. And, therefore, the Saviour, appearing on earth in the
human nature, is really God with us. That this is the true design of the application is
evident from the evangelist himself; for he has interpreted both the name Jesus, as .
well as Emanuel, to shew that the prophecy was fulfilled, not in the names, but in the
signification of them. - - t
º
50 * Life of Christ.
Joseph, when he awoke, must have been sensible that what had happened to him was
in a dream ; yet he was at no loss to believe the reality of the vision, . The strength
of the impression, with other proofs usually given in such cases, left him no room to
doubt that the vision was from God ; and, therefore, he no sooner awoke, than he felt
his mind perfectly at ease, upon which he obeyed the heavenly message with joy.
He took his wife home, after giving her an account of the revelation that had been made
to him of her innocence, assuring her that he was now fully persuaded of it, and of all
the extraordinary things she had related. At the same time, in his conversation with
her, he observed such chastity as was suitable to so high a mystery. And knew her
not till she had brought forth her first-born son and he called his name Jesus.
This circumstance the evangelist takes particular notice of, lest any reader should have
suspected that there was not an exact accomplishment, here, of the prophecy, which
foretold not only that a virgin should conceive, but that a virgin should bring forth a son.
In those days there went out a decree from Augustus Caesar, that the whole land of
Palestine should be taxed, or enrolled. This was the enrolment of the census, first
practised by Servius Tullius, the sixth king of Rome, who ordained that the Roman
people, at certain seasons, should, upon oath, give an account of their names, qualities,
employments, wives, children, servants, estates, and places of abode. By this institu-
tion, Servius designed to put those who had the administration of public affairs in a
condition to understand the strength of every particular part of the community, that is,
what men and money might be raised from it; and according to those assessments, or
estimates, men and money were levied afterwards, as occasion required. -
Some are of opinion, this enrolment, at the birth of Christ, was only of men's names,
not the enrolment of the census, in order to a taxation ; because, Herod being then alive,
Judea was not become a Roman province. And it must be acknowledged, that the
word here translated taxed, is used indifferently, to signify any enrolment whatever.
Yet it seems to mean the enrolment of the census in Luke, because, though Judea was
not reduced into the form of a province, Herod was really a tributary prince, having
been established in his kingdom by the Roman arms. Besides, his subjection very
remarkably appeared about this time, in the differences which happened between him
and Obodas, prince of Arabia, about a sum of money that Herod had lent to him.
For the matter in dispute between the princes was decided by Saturninus and Volumnius,
the emperor's officers in Syria : and after Obodas, or his successor Syllacus, had broken
the stipulations fixed upon, Herod did not dare to move his forces into Arabia, without
the consent of the above-mentioned officers. Augustus, indeed, imagining that he had
done so, was highly incensed ; for Syllacus, who was then at Rome, and had received
an account of Herod's inroad, misrepresented the matter to Augustus. ' The latter,
therefore, wrote to Herod, acquainting him, that, whereas he had hitherto treated him
as a friend, he should, for the future, treat him as a subject. But if Herod, while
a friend of Augustus, was then under command, what could treatment as a subject
mean, but his obliging him to submit to the consus, according to which, taxes were
from that time forth to be levied in his dominions 2 We have an instance of this among
the Cilicians, in the sixteenth book of Tacitus's Annals. Besides, Augustus's dis-
pleasure with Herod did not soon end, for he refused to see the ambassadors whom
Herod sent to make his peace. Nay, he rejected the presents offered him by a second
cmbassy; and though a reconciliation was, at length, effected, by the address of Ni-
cholas of Damascus, whom Herod sent to Rome on purpose, it was far from being
perfect; for Antipater, Herod's son, was obliged to defend him, with the emperor,
against Syllacus, the year before Herod died, and to support his defence, by distribut-
ºw
ing large sums of money among the courtiers.
LIFE OF CHRIST. * - Él.
Ht is probable, therefore, that a census was made in Judea, by order of Augustus,
during his displeasure with Herod, whose advanced age and infirmities, together
with the ambitious views and divisions which reigned in his family, determined Augus-
tus to reduce this country into the form of a province. But Herod, regaining the
emperor's favour, prevailed with him to let things go on in their old channel. It is
reasonable to suppose it was at this enrolment that the oath was imposed, which, Jose-
phus tells us, the whole Jewish nation, excepting six thousand Pharisees, took to be
faithful to Caesar, and to the interests of the king. Antiq. xvii. 3. That this oath was.
imposed at the enrolment is thought probable, because it was the custom of the Romans.
to require the valuation of every man's substance, to be delivered in upon oath.
And as this oath, at the enrolment of the Jews, was taken before commissioners,
on the part of Herod and Augustus, it was, probably, represented as an oath of sub-
jection to both kings. Perhaps an article of allegiance was added to the oath of the
enrolment ; for unless it was on such an occasion, it will be hard to understand how
Herod came to require an oath of allegiance from the Jews at the close of his reign ;
far less, how such an oath could be required from them to Augustus, who had not
made Judea a province. Add to this, that the events which followed the oath, of
which Josephus speaks, are very like the things which happened after the enrol-
ment.
The Pharisees who refused to swear, as imagining the law forbade them, [Deut.
xvii. 15] were fined : but the wife of Pheroras, Herod's brother, paid the fine for
them, and they, in requital of her kindness, foretold that God, having decreed to put
an end to the government of Herod and his race, the kingdom should be transferred to
her, and to Pheroras, and to their children. Salome, the king's sister, informing him,
Qf these things, it is said, that he put the most guilty of the Pharisees to death, and
Bagoas the eunuch, and every one in his own family who adhered to the things which,
were spoken by the Pharisees. The words of Josephus are, “But Bagoas had been,
elevated by them, in that he should be called father and benefactor ; the king, who,
was to be appointed according to their prediction, (for all things would be in his.
£ower, ) being to give him a capacity of marriage, and of having children of his own.”
Antiq. xvii. 3, translated by Dr. Lardner, Cred. Vol. ii. p. 630. Here we have a
king described, in whose power all things would be, which is evidently Messiah’s cha-
racter. The disturbances which happened in Jerusalem after this, and the slaughter.
made in Herod's family and court, were all on account of the birth of this new king.
It is thought that this is the perplexity of Herod and Jerusalem described by Matthew.
And as for the slaughter of the infants in Bethlehem, though Josephus has passed it:
over in silence, Herod's other cruelties, related by that historian, render it abundantly.
probable. The persons who predicted the birth of the king were the Pharisees, ac-
cording to Josephus. In the gospel they are called the chief priests and scribes, who,
from the antient prophecies, told Herod that this rival king was to be born in fleth-
lehem, and so are said, by Josephus, to have predicted his birth. Indeed .ne whole
of the affair is very slightly handled : but it must be remembered, that Josephus, being
a Jew, would consult the reputation of his country, and conceal the taxing, or, at least,
give it a favourable turn. Being also an enemy to Christianity, he would not willingly
relate many particulars which had a strong tendency to support it. It is on all hands
agreed, that our translation of Luke ii. 2. (..And this ta'ving was first made, when Cy-
zenius was governor of Syria.) is not to be admitted. But if it be rendered, this is
the first enrolment of Cyrenius, governor of Syria, or that this enrolment was first
carried into effect by Cyrenius, governor of Syria, the difficulty will be removed, as:
H 2.
‘52 . * LIFE of CHRIST.
Cyrenius did not tax the country in his own name, till after that Archelaus had been
deposed from the government. - §
When the census was made in any country, the inhabitants were obliged to attend
in the cities to which they belonged. The reason was, without a precaution of this
kind, the census would have been excessively tedious, and people who were abroad
might have been omitted or set down among the inhabitants of other cities, where they
would not have been found afterwards; or they might have been enrolled twice, which
would have bred confusion in the registers. Herod, who, it is probable, executed the
census in his own dominions, by appointment of Augustus, seems to have made a small
alteration in the method of it. For instead of ordering the people to appear, as usual,
in the cities where they resided, or to whose jurisdictions the place of their abode
belonged, he ordered them to appear according to their families ; perhaps, because
it was the ordinary way of classing the Jewish people, or because he desired to know
the number and strength of the dependents of the great families, in his dominions. . In
obedience to Herod's order, Joseph and Mary repaired to Bethlehem, the city of their
family, where, some have supposed, they might have a small estate. Bethlehem was a
town of great antiquity, for we read of it in Jacob's days when it was called Ephrath.
Gen. xxxv. 19: in later times it was called Bethlehem Judah, to distinguish it from
another Bethlehem which was in Galilee, and belonged to the tribe of Zabulon. Josh.
xix. 15. Anciently Bethlehem of Judah was but a village, though afterwards it ob-
tained the title of a city, being enlarged and fortified by Rehoboam. [2 Chron. xi. 6.]
Yet it continued to be a small place even after that reparation, as may be gathered
from Micah's prophecy, quoted Matt. ii. 6, which is the reason that it is called a village,
John vii. 42. Eusebius, in his book of Hebrew places, tells us, that it stood six miles
to the south of Jerusalem, on the road to Hebron, and, upon his authority, it is so
placed in all the maps. Here they found every place so crowded, that they were
obliged to take up their lodging in a stable, where Mary was delivered of the holy
child, and laid him in a recess in the wall, which our translation calls a manger, though
mangers are not used in the east
Through the whole course of his life, Jesus despised the things most esteemed by
men ; for though he was the Son of God, when he became man, he chose to be born
of parents in the meanest condition of life. Though he was heir of all things, he chose
to be born in an inn, nay, in the stable of an inn, where, instead of a cradle, he was
laid in a manger. The angels reported the good news of his birth, not to the Rabbies
and great men, but to shepherds, who, being plain, honest people, were, unquestionably,
good witnesses of what they heard and saw. When he grew up he wrought with his
father as a carpenter ; and afterwards, while he executed the duties of his ministry,
he was so poor that he had not a place where to lay his head, but lived on the bounty
of his friends. Thus, by going before men in the thorny path of poverty and affliction,
he has taught them to be contented with their lot in life, however humble it may be.
On the night in which the Son of God was born, a multitude of angels, dispatched
from the seats of the blessed, found the shepherds, who were honoured with the news of
his nativity, watching their flocks by turns in the fields near Bethlehem. An inex-
pressible splendor surrounding these heavenly beings, terrified the shepherds exceed-
ingly, at the same time that it gave them notice of their arrival. Therefore, to calm
their fears, one of the angelsbade them take courage, because he was come on a friendly
errand , namely, to inform them that the Messiah, who should bless all nations, was
born in Bethlehem. Moreover, he mentioned the particular place where they should
find him, and gave them marks to distinguish him by. And suddenly there was with
LIFE OF CHRIST. e 53
the angel a multitude of the heavenly host, praising God and saying, Glory to God
in the highest, and on earth peace, good will towards men. Glory to God in the
highest heavens, or among the highest orders of beings. Let the praises of God (so the
word glory signifies, Psalm 1. 23, whoso offereth praise glorifieth me,) be eternally
celebrated by the highest orders of beings, notwithstanding they are not the immediate
objects of this instance of his infinite goodness.-and on earth peace among men.
On earth let all manner of happiness (so peace signifies in the Hebrew language, ) from
henceforth prevail among men for ever, because the designs of the devil against them
are utterly overthrown. And as they departed they shouted in the sweetest, most
sonorous, and most seraphic strains, BENEvolence ; expressing the highest admiration
of the goodness of God, which now began to shine with brighter lustre than ever, on
the arrival of his Son to save the world. As soon as the celestial choir had ended
their hymn, the shepherds went in quest of the Saviour of mankind. Though it is not
mentioned, it looks as if the angeſ had described to them the particular inn in Beth-
lehem where Messiah was born ; and found the child lying where the angel had said,
they were, by that sign, fully confirmed in their belief, and with boldness declared
both the vision which they had seen, and the things which they had heard pronounced
by the angel and the heavenly host with him. And when they had seen the child,
they made known abroad, they declared, without reserve, to all present, and to all their
acquaintance afterward, the saying which was told them concerning this child, namely,
that he was Christ the Lord, and the Saviour of the Jews ; that a vision of angels had
given this information ; and that they had heard the heavenly host praising God on
account of his birth. And all they that heard it, wondered at those things which
were told them by the shepherds. Joseph and Mary, with the people of the inn who
attended them, and such of their relations as were come up to Bethlehem to be taxed,
and happened to be with them on this occasion, were exceedingly astonished at the
things which the shepherds openly declared; and the rather, because they could not
understand how one born of such mean parents could be Messiah. In the mean time,
Mary was greatly affected with, and thought upon, the shepherds' words, the sense of
which she was enabled to fathom, by what had been revealed to herself. She said
nothing, however, being more disposed to think than to speak, which was an excelleut
instance of modesty and humility in so great a conjecture. -
The shepherds now returned home, and, by the way, praised God, expressing their
gratitude for him, for having condescended, by a particular revelation, to inform them
of so great an event as the birth of Messiah, and because they hud seen the signs by
which the angel in the vision pointed him out to them. r -
As it became our Lord to fulfil all righteousness, so he was circumcised on the eighth
day, and received the name of Jesus by divine appointment. And when the days of
her purification, according to the law of Moses, were accomplished, they brought him
to Jerusalem to present him to the Lord, (..As it is written in the law of the Lord,
Every male that openeth the womb shall be called Holy to the Lord;) And to affer
a sacrifice according to that which is said in the law of the Lord, a pair of turtle?
doves, or two young pigeons. This was the offering appointed for the poorer sort.
It is evident, therefore, that although Joseph and Mary were both of the seed royal,
they were in very mean circumstances. The evangelist mentions the presentation of
the child to the Lord, before the offering of the sacrifice for the mother's purification ;
but, in fact, this preceded the presentation, because, till it was performed, the mother
could not enter the temple; accordingly Luke himself introduces both the parents .
presenting Jesus, v. 27. * . - .
The service of Mary's purification, therefore, being ended she went, with licr sons,
*34. - LiFE of CHRIST.
in her arms, into the temple, and assisted her husband in presenting him to the Lord.
On this occasion two extraordinary incidents happened, which not a little confirmed
their faith, and raised their hopes concerning the future greatness of their son. There
was now, it seems, in Jerusalem, one Simeon, venerable on account of his age, his pro- . .
phetic spirit, his virtue, and his consummate, piety. This good man had lived long in
expectation of seeing Messiah ; for God had favoured him so highly, as to assure him,
by a particular revelation, that he should not die till he had seen the Lord's Christ.
...And he came by the spirit into the temple. And when the parents brought in the
child Jesus, to do for him after the custom of the law ; then took he him up in his
arms, and blessed God, and said, Jord, now lettest thou thy servant depºrt in
peace, according to thy word : let me depart out of the world, filled with the satisfaction
of having seen the Messiah, according to the gracious promise thou wast pleased to
make me. This good man, having obtained the utmost pitch of felicity in the grati-
fication of that which had always been his highest wish, and having no farther use for
life, desired immediate death : yet he could not depart of himself, knowing that no
man can lawfully desert his station, till God, who placed him therein, calls him off.
For mine eyes have seen thy salvation, which thou hast prepared before the face of all
ſº A light to lighten the Genties, and the glory of thy people Israel. Simeon
being well acquainted with the prophetic writings, knew, from them, that Messiah was
to be the author of a great salvation, which, because it was planned by God, this pious
man very properly refers to God ;-thy salvation. He knew, likewise, that this sal-
vation was not designed for the Jews only, but for all mankind; therefore he says, it was
prepared by God, before the face of all people. Withal, because, in the prophecies,
Messiah is introduced teaching and ruling the Gentiles, he calls him after Isaiah, a light
to lighten the Gentiles, and the glory of Israel, whom he greatly honoured, by conde-
scending to arise among them. - - . . . . . . -
Simeon’s words surprised both Joseph and Mary, not because they imported things
greater than could be applied to their son, they knew him to be the Messiah, and so
must have been sensible that they were what properly belonged to him, but they
marvelled how Simeon, a stranger, came to the knowledge of the child. And Simeon
blessed them, and said unto Mary his mother, behold this child is set for the fall and
rising again of mºny in Israel, and for a sign which shall be spoken against; (Yea,
a sword shall pierce inrough thine own soul also) that the thoughts of many hearts
may be revealed. Thus Simeon informed them of the different effects which Christ's
preaching should produce, and the severe persecutions he, and his friends, upon his ac-
count, should be called to endure. . . . . . . . -
And there was one Anna a prophetess, the daughter of Phanuel, of the tribe of
4ser, she was of a great age, and had lived with an husband seven years from her
wirginity; ...And she was a widow of about four-score and four years, which departed
not from the templc, but served God with fastings and prayers night and day. The
Ikeaning is, not that Anna abode continually in the temple, for none lived there, save
the priests and Levites; but she attended constantly at the morning and evening sacrifi-
ces, and was often in the exercise of private prayer and fasting, spending the greatest
part of her time in the temple, as we find the apostles doing, Acts ii. 46. This good
woman having the Messiah discovered to her, either by what Simeon had said, or by a
particular revelation of the Spirit, the favour which God now conferred on her, in al-
łowing her to behold his Christ, filled her with an ecstacy of joy. She, therefore,
praised the Lord aloud, with great fervency, and spake afterwards of the child under
the character of Messiah, to all her acquaintance in Jerusalem, that had any sense of
religion, or faith in its promises. And she, coming in at that instant, gave thanks
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LIFE OF CHRIST, 53
We
likewise unto fine Lord, and spake of him to all them that tooked for reaemption in
Jerusalem. This is the reading of most of the Greek copies, and of the Syriac version :
but an old copy, mentioned by Mill, has, to all who looked for the redemption of
Israel. - - -
It is generally supposed, that immediately after these events, Christ's parents removed
to Nazareth, and returned again to Bethlehem, though Luke's words do not necessarily
imply this, but only that Nazareth was the place of Christ's education. -
Matt. ii. 1, 2. Now when Jesus was born in Bethlehem of Judea, in the days of
Herod the king, behold, there came wise men fºom the east to Jerusalem, saying,
tohere is he that is born king of the Jews 8 for we have seen his star in the east,
and are come to worship him. Alberti and others think, the philosophers who now.
visited our Lord were learned Jews, called, by their own nation, scribes, many of
which order lived in Persia, Babylonia, Arabia, Syria, and other eastern countries,
being the posterity of the captives who did not return home, when permitted by the
decree of Cyrus. It is supposed, that they came as ambassadors, in the name of the
whole body, to do homage to the Messiah, and to congratulate their brethren on his
birth. But the circumstances of the history are inconsistent with this hypothesis.
For had the magi been Jewish scribes, they must have known all the prophecies re-
lating to Messiah, and, therefore, could not have any need to enquire, either of their
brethren scribes, or of Herod, concerning the place of his nativity. Besides, we are
not under the smallest necessity of making such a supposition, as there is nothing
incredible in the fact, that heathen philosophers came into Judea at this juncture, and
enquired concerning the birth of the Messiah ; for, from authors of unquestionable
credit, we know an opinion had long prevailed over all the east, that in Judea one was
to be born about this time, who should become universal monarch of the world. Thus
Suetonius in Vespas, c. 4. “An old and firm opinion had prevailed over all the east,
that it was written in the books of the Fates, that one, coming out of Judea at that
time, should obtain the empire of the world. This, which as the event afterwards
shewed, was foretold of a Roman emperor, the Jews, applying it to themselves, rebelled.”
In , like mannel Tacitus, Hist. b. v. c. 13 “Many were persuaded, that it was
written in the antient books of the priests, that, at that very time, the east should re-
cover strength, and that certain, coming out of Judea, should obtain the empire of the
world ; which mysterious prediction foretold Vespasian and Titus. But the common
people (he is speaking of the Jews) according to the usual bias of human passions,
interpreting this mighty fortune as designed for themselves, could not be brought to
understand the truth by their calamities.” Josephus, also, has these remarkable words:
“R}ut that which chiefly pushed them on to the war, was an ambiguous oracle found
in 1heir sacred books, that, at that time, one from their own country should rule the
world.” .
What the original was of this uncommon expectation, which now prevailed among
such different and widely distant nations, is not difficult to ascertain. Among the Jews,
it took its rise from the prophecies of the Messiah, contained in their sacred books, as
Josephus and Tacitus insinuate. Among the Arabians, it was derived from the pro-
mise made to Abraham, whose descendants they were by Ishmael. Of this promise
they preserved a traditional knowledge as is evident from the words of the Arabian
prophet Balaam, Numb. xxiv. 17. There shall come a star out of Jacob, &c. which
the LXX. interpret thus ; A man shall come forth of his [Jacob's] seed, and shal!
rule many nations, and his kingdom shall be eralted above Gog, [the name of the kings
of the Scythick nations,] and it shall be increasca. And even in later times, the words
of this prophecy, by most interpreters, are applied to the Messiah. Among the other
56 LIFE OF CHRIST.
eastern nations, the expectation above-mentioned owed its original to their commerce
with the Jews and Arabians, but especially with the Jews ; who, in their several
captivities, being dispersed through the east, spread the knowledge of their prophecies,
together with their religion, wherever they came, and begat that expectation which
was so universal, that it merited to be taken notice of even by Roman historians. To
conclude: we are told that Zoroastres, or Zordusht, the celebrated reformer of the
magian discipline and worship in Persia, was servant to the prophet Daniel, who had
particulār revelations made to him concerning the coming of the Messiah : if so, it
will not seem at all improbable, that the expectation of his arising in Judea should
have remained so strongly imprinted in the belief of the disciples of Zoroastres, that,
on the appearing of a new star, three of them should have been moved to undertake
this journey, in order to be witnesses of the truth of its accomplishment.
It was the opinion of some of the antients, that the star which the magi saw in their
own country was the Holy Spirit; others suppose it was an angel ; others, a new star in
the firmament; others, a comet; others, some luminous appearance in the air. Light-
foot thinks it was the glory that shone round the angels who appeared to the Bethlehem
shepherds on the night of the nativity. Probably, it was a bright meteor, which, at
its first appearance, was high in the air, afterwards it descended so low, as to conduct
the magi to Bethiehem. But whatever this star was, both the thing signified by it,
and the course which the philosophers were to pursue, seem to have been explained to
them by revelation. -
The arrival of the wise men, and their errand, being quickly noised abroad, soon,
reached Herod's ears ; or these strangers may have got themselves introduced at court
immediately upon their coming. Whatever way it happened, the news which they
brought, and the enquiry which they made, gave great uneasiness to Herod, and to the
whole of the people in Jerusalem. When Herod the king had heard these things, he
was troubled, and all Jerusalem with him. In the midst of this general consternation,
the tyrant, who was more deeply concerned than them all, concealing his uneasiness,
seemed to hear the magi with pleasure, and shewed them abundance of respect ; for,
that he might return a proper answer to their question, he assembled the supreme
counsel of the nation, and enquired of them where the Messiah should be born. And
when he had gathered the chief priests and scribes of the people together, he de-
manded of them where Christ should be born. The chief priests were, either those
who had enjoyed the dignity of the high-priesthood, which was now become elective
, and temporary, or the chiefs of the sacerdotal classes, the heads of the courses of priests
appointed by David. The scribes were the interpreters of the law, and the public
teachers of the nation. All these being illustrious for their learning and station, were
consulted, upon this important question. They replied, that the antient prophecies
had assigned the honour of Messiah’s nativity to Bethlehem of Judea ; and by their
answer they have shewed what the general opinion of the nation, at this time, was,
concerning the place of Messiah’s nativity. And they said unto him, In Bethlehem
of Judea; for thus it is written by the prophet : JAnd thou Bethlehem, in the land.
of Judah, art no; the least among the princes of Judah ; for out of thee shall come
a governor thał shall rule my people Israel.
If this quotation be compared with Micah v. 2, there will be perceived a variation of
expression, but a coincidence of meaning. They may, either of them, be paraphrased
thus: Though the quality of thy inhabitants is such, that thou canst not be reckoned
as one of the principal thousands of Judah, thou art by no means among the least of
these thousands. On the contrary, thou art, in point of diguity, one of the greatest
cities, for thou shalt give birth to the governor of my people, whose going forth hath
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LIFE OF CHRIST. - 57
been of old : thou shalt give birth to Messiah. This answer of the Jewish senate
was acquiesced in by Herod as indubitable ; for he immediately sent the magi to
Bethlehem. . Then Herod, when he had privily called the wise men, enquired of then
diligently what time the star appeared first ; for by that circumstance |. could form
a probable conjecture, how long it was since the child, concerning whom they enquired
after, was born. He maturally judged, that Messiah's parents would conceal him; for
which reason, he found a project of killing all the children of Bethlehem of such an age,
that there might be no possibility of his escaping, In the mean time, to hide his
bloody purpose from the wise men, he desired them, as soon as they found the child,
to let him know, that he also might have an opportunity of worshipping him, pro-
fessing great respect for this infant king. -
The magi having received these instructions, departed by themselves, under the
guidance of the star which had led them all the way from their own country, but had
stood still, or disappeared, on their arrival in Judea. The disappearing of the star,
or even its standing still, laid the strangers under a necessity of going to the capital
for farther information, which the wisdom of God thus brought about, in order that
their errand might be the better published. Accordingly, when that end was obtained,
and they were departing from Jerusalem, the star appeared again, or began to move,
going before them till it came to Bethlehem, where, to their exceeding joy, it stood over
the house in which the new-born king was lodged. They straitway entered, and
falling down before him with the most profound reverence, offered him gifts of con-
siderable value, probably, after having explained the occasion of their coming, as they
had done before in Jerusalem : and, at night, being warned by God in a dream not to
go back to Herod, they returned into their own country by another way. -
This visit which the magi, under the divine direction, made to the Son of God, at
his entrance into the world, answered several valuable purposes. 1. The principal
thing was, to shew succeeding generations what expectations of him were entertained,
at this very time, among the Gentiles; and thereby to confirm, in latest ages, the exis-
tence of those prophecies, which had raised such a general hope in the breasts of man-
kind. 2. It is far from being absurd to suppose, that these philosophers, by the tidings
which they carried home concerning the king of the Jews, might prepare their coun-
trymen for becoming his subjects in due time : for if their report was remembered by
the succeeding generation, it must have contributed, not a little, to their cłreerful Te-
ception of the gospel, when it was preached to them. 3. The coming of the magi oc-
casioned the answer of the sanhedrim, wherein it was declared to be the unanimous
opinion of the most learned Jewish doctors then living, that by the designation of hea-
ven, Bethlehem was to be the place of their Messiah's nativity. 4. The seasonable
beneficence of those learned strangers, put Joseph in a condition to subsist his family
in Egypt, whither he was soon to be sent from the wrath of the king. -
But to return : though Herod's real designs, with respect to the king of the Jews,
were hid from men, they did not elude the knowledge of God, who, foreseeing what the
tyrant's cruelty would lead him to do, warned Joseph, by an angel, to flee with his
family into Egypt. And when they were departed, behold, the angel of the Lord
appeared to Joseph, in a dream, saying, Arise, and take the young child and his
mother, and flee into Egypt, and be thou there until I bring thee word, for Herod
will seek the young child to destroy him. When he arose, he took the young child
and his mother by night, and departed into Egypt. And was there until the death
of Herod, that it might be fulfilled which was spoken of the Lord by the prophet,
sitying, out of Egypt have I called my son. - - - * e r
%; º: it stands, it. xi. 1. seems to have been spoken originally cf
5S LIFE OF CHRIST,
the Israelites. Nevertheless, the application which the evangelist has made of it to
Christis just, as will appear from what follows. The bringing of people into Egypt
was a proverb for laying them under great hardships, and took its rise from the afflic:
tions which the Israelites sustained in that country. The threstening [Deut. xxviii. 68.j
that the Israelites should be sent back again into Egypt, affords a proof of this prover-
bial use of the expression ; for we do not find the Israelites carried back into Fgypt,
as the punishment of the first instances of their rebellion, but into Assyria and Babylon,
captivities which have ever been looked upon as the execution of that threatening
But if the carrying of people into Egypt was a proverbial expression for laying them
under great hardships, by parity of reason, any singular interposition of providence,
in behalf whether of a person or nation, might be termed a calling them out of Egypt,
the Israelites having been delivered from the Egyptian bondage by visible and inost.
astonishing exertions of the divine power. Agreeably to this remark, we find the re-
turn of the Jews from Assyria and Babylon, represented by the prophet Zechariah,
x. 10, 11, under the figure of bringing them again out of Egypt. But that no reader
might mistake his meaning, he adds, I will gather them out of Assyria. At the same
time, he adumbrates the interpositions of divine providence, for accomplishing their
deliverance from Assyria, by the miracles that were formerly wrought, to bring about
the antient deliverance from Egypt. And he shall pass through the sea with affliction,
and shall smite the waves of the sea, and all the depths of the river shall dry up.
4nd the pride of Assyria shall be brought down, and the sceptre ºf Egypt shall
depart away. See Psalm lxviii. 22. It is replied, indeed, that in latter times, the Jews
were carried captives into Egypt by the Ptolemics, and that this is a prediction of their
deliverance from thence. But the answer is, that if the one part of the prophecy is to
be understood literally, the other must be so likewise. Nevertheless, we do not find the
Jews of later times brought out of Egypt by any signal interposition of providence
at all, as was the case when they were made to return from the eastern captivities;
much less were they brought out by God’s smiting the waves of the sea, and drying.
up the deeps of the river, and making the sceptre of Egypt to depart away. It is
much more proper, therefore, to interpret this prophecy of the deliverance from Ba-
bylonish captivity, effected by the destruction of the Babylonish empire, to accomplish
which, Cyrus was raised up. If so, the prophecy, in this sense, affords us a proverbial
use of God's bringing, or calling, his people out of Egypt, applicable to the present
case : for as Christ's flying into Egypt, from the wrath of Herod, happened in cog-
sequence of a message from heaven, and was the means of saving his life; it might fitly
have the prophetical and proverbial expression, Out of Egypt have I called my Son,
applied to it. . And what confirms this remark is, that we find the prophecy, or proverb,
rather applied, not to Christ's coming out of Egypt, but his going thither. -
Then Herod, when he saw that he was mocked of the wise men, was eaceeding
*roth, and sent forth and slew all the children that were in Bethlehem, and all the
cºasts thereof, from two years old and under. &ccording to the time which he had
diligently enquired of the wise men. Then was fulfilled that which was spoken by
Jeremy the prophet, saying, In Ramah was there a voice heard, lamentation and
weeping, and great mourning, Rachel weeping for her children, and would not be
comforted, because they are not. This prophecy, and its application, differ in two
particulars. 1. The persons spoken of in the prophecy, were not put to death in the
history; fºr... [Jer. xxxi. 16, 17, we find them coming again from the land of the
ºnemy, to their own border : Thus saith the Lord, refrain i.y voice from weeping, &c.
2. The lamentation described by the prophet was in Ramah, whereas, that mentioned
by the evangelist was in Bethlehem. Now we learn from j udges xix. 2, 10, 13, that
LIFE of christ. •- $9
Raman was at a considerable distance from Bethlehem, Jerusalem lying between them.
Wherefore, the application of the prophecy to the slaughter of the infants in Betſilehem
is made, rather by way of accommodation than completion; that is to say, it is an ap-
plication of the expressions and figures of the prophecy, rather than of the prophecy
itself. From Jer. xl. 1, it appears, that when Nebuzaradan was going to carry the
Jews away to Babylon, he gathered them together in the plains of Ramah. But as
the Babylonish captivity was the most terrible disaster that ever befel the Israelites,
Jeremiah, predicting it, beautifully introduces Rachel their mother crying bitterly
in Ramah, when she saw her children driven out of their country, slaves to heathens.
It was not, however, his intention to affirm, that this circumstance would actually hap-
pen, for Rachel did not rise from the dead to bewail the Babylonish captivity; but he
meant it as a poetical figure, to shew the greatness of the desolation that was then to be
made. It is plain, therefore, that Matthew uses the prophet's words in their genuine
meaning, when he applies them to the slaughter of the infants, though that event was
not predicted by Jeremiah. For as in the prophecy, so in the history, the mother
of the Israelites is figuratively introduced weeping at the calamity of her children, a
liberty taken by all animated writers, when they have a mind to heighten their descrip-
tions. In the mean time, the figure, as it is made use of by the evangelist, has a peculiar
beauty, which is wanting in the prophet. Rachel being buried in the fields of Beth-
lehem, [Gen. xlviii. 7..] where the infants were slain, she is awakened by their cries,
rises out of her grave, and bitterly bewails her little ones, who lie slaughtered in heaps
around her. *
But when Herod, was dead, behold, an angel of the Lord appeareth in a dream to Jo-
seph in Egypt, saying, arise, and take the young child and his mother, and go into the
land of Israel; for they are dead which sought the child's life. This last expression
is supposed to include Antipater, one of the worst of the sons of Herod. And he arose,
and took the young child and his mother, and came into the land of Israel. But when
he heard that JArchelaus did reign in Judea, in the room of his father Herod, he was
afraid to go thither; being warned of God in a dream, he turned aside into the parts of
Galilee. JAnd he came and dwelt in a city called JNazar2th, that it might be fulfilled
which was spoken by the prophets, he shall be called a Nazarene. This prediction that
Christ should be a Nazarene, has been, by some, referred to the passages where he je
called the branch, in Hebrew matzi ; and by others, to those passages where his humi-
liation is predicted, Nazarene being a proverbial term of reproach.
Now his parents went to Jerusalem every year at the feast of the passover. And when
he was twelve years old, they went up to Jerusalem after the custom of the feast. ...And
when they had fulfilled the days, as they returned, the child Jesus tarried behind in Je-
rusalem, and Joseph and his mother knew not of it. Wherefore, not doubting that
he had set out with some of his relations or acquaintance, they went a day's journey,
in expectation of overtaking him on the road, or at the village where they were to lodge.
Accordingly, when they came thither, they sought him, but to no purpose. Greatly
aſilicted, therefore, with their disappointment, they returned next day to Jerusalem,
in the utmost anxiety, to try if they could learn what was become of him. Here, on the
morrow after their arrival, which was the third day from their leaving the city, they
found him, to their great joy, in one of the chambers of the temple, sitting among the
doctors, who, at certain seasons, and particularly in time of the great festivals, taught
there publicly; a custom hinted at Jer. xxvi. 5, 6, 7, 10. See also John xviii. 20.
It seems, the child Jesus had presented himself to the doctors, in order to be catechised :
ſor we are told, that in the answers which he returned to their questions, and the ob-
jections which he made to their doctrine, he discovered a wisdom and penetration,
I 2
60 LIFE OF CHRIST.
which raised the admiration of all present, even to astonishment. And as it is himself
who has told us, that, on this occasion, he was employed in his father's business, it is
probable, that in these his answers and objections, he modestly insinuated corrections
of the errors wherewith the Jewish teachers had now greatly disfigured religion. His
parents finding him here engaged in such an employment, were surprised beyond mea-
sure ; and his mother, in particular, not able to repress the emotion she was in, chid
him with a tender vehemence, for leaving them without their knowledge, and putting
them to so much pain. He replied, that they had no reason to be angry with him for
leaving them without their knowledge, nor even to be grieved on that account, since
they might have understood, by his miraculous conception, and the revelations which
accompanied it, that he was not to continue always with them, but was to employ him-
self in his business who was really his Father. His parents, however, did not under-
stand him ; perhaps, because they now doubted his being the Messiah, as he had not
disappeared according to the notion of the scribes, or, rather, because they had few
just conceptions of the end for which the Messiah was sent into the world. Neverthe-
less, that he might not seem to encourage disobedience in children, by withdrawing
himself, at that weak age, from under the government of his parents, it is particularly
taken notice of by the evangelist, that He went down with them, and came to Naza-
reth, and was subject unto them ; but his mother kept all these sayings in her
heart : though she did not understand them fully, she was deeply impressed with them;
and thought much upon them. And Jesus increased in wisdom and stature, and in .
favour with God and man. Though his divine nature was capable of no improve-
ment, his human received distinct and gradual illuminations as he advanced in years.
For as our Lord condescended to be like his brethren in body, so it was not below him
to resemble them in the other, and no less essential part of their nature, their soul.
Accordingly, it is observed, that he industriously declined shewing himself in public,
till ripeness of years and judgment brought him to the perfection of a man.
Such as may wish to know further particulars of our Lord's childhood and private
life, may, perhaps, be gratified by the following remarks of Dr. Macknight. “What
early proofs he gave of his having the divine nature united to the human ; what pro-
ficiency he made in knowledge, and the methods by which he advanced therein; what
way he employed himself when he arrived at man's estate ; what motions his acquaint-
ance formed of him; the manner of his conversing with them ; and other things of
a like nature, the Holy Spirit has not thought fit to explain. The following
particulars only are left upon record.—That he had not the advantage of a liberal
education, [John vii. 15.] received no instructions, probably, but what his parents
gave him according to the law ; [Deut. iv. 9, 10. vi. 7..] yet at the age of twelve
years, when carried up to Jerusalem, he distinguished himself, among the doctors,
by such a degree of wisdom and penetration, as far exceeded his years. That he very
early understood the design on which he was come into the world — Wist ye not that
I must be about my Father's business 2 That as he grew in years, he became re-
markable for his wisdom and stature, advancing gradually in the former as well as in
the latter ; and that by the comeliness of his person, the sweetness of his disposition,
and the uncommon vigour of his faculties, he engaged the affections of all who had
the happiness of knowing him. Luke ii. 52. And Jesus increased in wisdom and
stature, and in favour with God and man. That as his mind was filled with wisdom,
and always serene, being perfectly free from those turbulent passions which distract
other men, his countenance, no doubt, must have been composed and agreeable, such as
did betoken the strength of his understanding, and the goodness of his heart. The ex-
Vression, the grace of God was upon him, found Luke ii. 40, may imply this, unless
i
LIFE OF CHRIST . 61
it be thought an explication of the precedent clause, He wared strong in spirit, and
was filled with wisdom, See Raph. not Polyb. p. 186, who makes it probable, that the
grace of God, in the passage under consideration, is the Hebrew highest superlative,
being an expression of the same form with the mountains of God, i. e. exceeding high
mountains, and so is equivalent to the description which Stephen gave of Moses's beauty,
Acts vii. 20. He was evceeding fair. . Besides, we find the word grace in a similar
sense by Luke iv. 22. And all bare him witness, and wondered at the gracious
words which proceeded out of his mouth ; the harmony and beauty of his diction, as
well as the importance of his subject.. I confess, this observation concerning our Lord's
form may appear somewhat singular, yet a nearer view of it will conciliate our ap-
probation ; for if his stature was so remarkable in his youth, that it deserved to be taken
notice of twice by the evangelist Luke ii. 40, 52, his comeliness might be so likewise.
Nor is anything which the prophets have said of him, for instance, Isaiah lii. 14, incon-
sistent with this conjecture ; for the meanness of the Messiah’s condition, and the
disposition of the Jews towards him, are described in that prophecy, rather than the
form of his person; just as Psal. xlv. 3, Gird thy sword upon thy thigh, O most mighty,
with thy glory, and thy majesty, describes the triumphs of his religion, rather than
the majesty and the glory of his outward form. . The evangelist tells us farther, that
Jesus was possessed of an uncommon and prevailing eloquence, insomuch, that his
hearers were often amazed at the beauty of his discourses, [Luke iv. 22, and some of
them made to cry out, Never man spake like this man, John vii. 46. That he re-
mained subject to his parents, and lived with them in humble obscurity till he entered
on his public ministry, which cominenced about the thirtieth year of his age; the ex-
cellences of his divine nature having been, for the most part, veiled, during the whole
course of his private life. And, that as soon as his strength permitted, he wrought with
his father, at his occupation of a carpenter, Mark vi. 3, leaving us an admirable exam-
ple, both of filial duty and prudent industry.” &
“ These are all the particulars which the Holy Spirit has thought fit to communicate
to us concerning our Lord's private life; if our curiosity would go further, it must be
restrained, the means of gratifying it being denied us.” . . . .
Ö2 LIFE OF CHRIST.S.
CHAPTER III.
The state or THE JEws AT THE commenceMENT of our Lord's Minist RY.
Palestine---its different names---its former fertility---its present desolate state---its
divisions---mountains, Lebanon, Hermon, Tabor, &c.---plains---deserts—forests--seas---
the dead sea—sea of Tiberias--rivers---Jordan---the land of the Moabitcs of Midian---
the tribe of Reuben---the country of the Ammonites---Galilee—-Gad---half tribe of
Manasseh---lower Galilee, tribes of Asher, Zebulun, Naphtali, and Issachar---half
tribe of Manasseh---Ephraim---Samaria—Judea, tribe of Benjamin--Jerusalem---tribes
of Judah, Dan, and Simeon--the Philistines---Edom---description of the eastern build-
ings from Dr. Shaw—tents---their furniture---dress of the inhabitants---their diet.---
Herod's death---reign of Archelaus---government of Pilate---degenerate state of the
§6.03.
FROM the time of our Lord's conversation with the Jewish teachers to the commence-
ment of the ministry of John the Baptist, not a single fact is related by the evangelists;
here, therefore, we have a convenient opportunity to exhibit such a view of the state of
Palestine, natural, political, and religious, as may enable the reader to understand more
clearly the history of those important transactions, which, in the succeeding chapters, it
is intended to relate. *
The country which was the scene of our Lord’s ministry was first called the land of
'Canaan, from Noah’s grandson, by whom it was peopled ; but it has since been more
distinguished by other, names, such as the Land of Promise, the Land of God, the
* Land qf Israel, the Holy Land, and sometimes, by way of pre-eminence, the Land.
It has, again, been called Palestine, from the Philistines, who possessed great part of it;
and Juda, or Judaea Palaestina, from Judah, whose tribe was the most considerable of
the twelve, and possessed the most fertile portion of the land. It was inclosed on the
west by the JMediterranean ; and on the east by the lake Asphaltites, the Jordan, the
sca of Tiberias, or of Galilee, and the Samachomite lake ; to the north it had the moun-
tains of Libanus, or rather of Antilibanus, or the province of Phoenicia; and to the
south that of Edom, or Idumea, from which it was likewise parted by another ridge of
high mountains. It must be here observed, that we have confined ourselves to that part
which is properly called the Land of promise; as for the other part, viz. that which
belonged to two tribes and an half on the other side Jordan, and which was called
Peraa, and the land or kingdoms of Og, Sihon, &c. their boundaries are more difficult
to be determined. It is about two hundred miles in length, and eighty in breadth, and
cxtends from 31°30' to 33° 20' of north latitude, and from 34° 50' to 37° 15' of cast
Life of christ. 63
tongitude from Greenwich. It is therefore placed under the fourth and fifth climates,
so that its longest day is about fourteen hours fifteen minutes.
The climate of this country, Palestine, is certainly very happy, its situation being
neither too far south, nor too far north. But the limits of this country appear so small,
considering that it is likewise intersected by high ridges or mountains, woods, deserts, &c.
that many learned men have been induced to question what we read of its fertility and
populousness in former times. It must be owned, indeed, that when we compare its
untient and flourishing state, when it was cultivated with the utmost diligence, by per-
sons well skilled in every branch of agriculture, with what it has been since the total
extirpation of the Jews out of it, and more especially since it fell into the hands of the .
Turks, the contrast is amazingly great : but when we consider the many evident causes
which have contributed to effect this change, and its fruitfulness, in some instances, at
the present day, we find not the least reason to doubt the truth of what the sacred his-
torians have related. Moses describes it, before it was possessed by the Israelites, as
a land flowing with milk and honey. It even exceeded Egypt, so much celebrated by the
antients, in the vast numbers of cattle which it produced, and in the quantity and ex-
cellence of its wine, oil, and fruits.
But its fertility has been called in question, and Voltaire, and other infidel writers,
have raised difficulties and objections against the authority of scripture, from the pre-
tended sterility of the land of Judea. In answer to which, the abbé Guenee, about
1780, communicated to the academy, inscriptions, and belles lettres, at Paris, Two Me-
moirs concerning the fertility of Palestine, in order to show that such objections had
no solid foundation. -
In the first of them the author proves, that from the captivity of Babylon to the war
of Adrian, Judea was always considered as a rich and fertile country. The positive
and multiplied authorities of the writers of that period, Jews, Greeks, and Romans,
not only attest, in general, the fertility of that country, but many of these writers, en-
tering into a particular detail of these circumstances, prove it from the nature of the
climate, the qualities of the soil, and the excellence and variety of its productions.
These are confirmed by proofs of another kind, but which are of a very convincing ma-.
ture, even those resulting from a great number of medals, struck under the reigns of
Syria and Judea, and under the Romans, both by Jews and Pagans, and which all bear.
the symbols of a rich fertility. To these proofs are added a multitude of facts, recorded
in the history of the Jews during this period ; the efforts of the neighbouring kings to
conquer their country; the long and bloody wars that the Jews carried on with vigour,
and, sometimes, with success, against powerful princes and nations ; the tribute and
taxes they paid to the kings of Egypt and Syria, to the Romans, and to their own
F. ; the magnificence of their sovereigns, and particularly of Herod ; the troops
he raised and kept on foot; the temples, fortresses, palaces, and cities, which he erected
and embellished, not only in his own country, but in Syria, Asia Minor, and even in
Greece; the immense sums he lavished among the Romans; the donations he made
among his own people; and the vast treasures which he left behind him: all these cir-
cumstances concur in proving the fertility and richness of Palestine, during that.
period.
In the second memoir the abbé Guenee considers the state of Palestine, as it was from
the time of the emperor Adrian to the caliphate of Omar, which comprehends a period
of four centuries. From sundry facts he shows, that it could not then have been the &
barren country which it has been represented by rome sceptical writers. He particu-
larly mentions the project formed by Adrian of rebuilding and embellishing Jerusalem,
of reforming it into a Roman colony, of giving it its own name, a project of which lie.
f :
64 LIFE OF CHRIST.
could never have entertained a thought, if Judea, which he had seen and examined with
his own eyes, had appeared to him such a barren and wretched country, as it is said to
have been by some, who neither have seen that country, nor examined the matter with
care and attention. Our author also produces a variety of other facts to show, that
Judea, after all that it had suffered from the desolation of war, both in antient and
later times, still remained, at the period in question, fertile, rich, and populous. This
is the idea which the writers of the time, Pagan and Christian, as well as Jewish, have
given of Palestine. Antoninus Martyr, a citizen of Placentia, who, in the sixth cen-
tury, travelled to Palestine, and composed an account of his voyage, which is still ex-
tant, says, that the canton of Nazareth was not inferior to Egypt in corn and fruits, and
that though the territory of that city was not very extensive, it abounded in wine, and
oil, and excellent honey. The country about Jericho appeared to him still more fer-
tile. He saw mount Tabor, which he represcuts as surrounded with cities; and he
observed in the neighbourhood of Jerusalem, vine-yards, great plantations of fruit
trees, and, through the whole country, a considerable number of hospitals, monasteries,
and beautiful edifices. Our learned abbé, in concluding his work, acknowledges, that
the opulence and fertility of Judea might begin to diminish towards the middle of the
period treated of in his second memoir ; but he does not think that any argument can
be drawn from hence, against its having been, at the commencement of this period,
in a flourishing st-te; and much less can any proof be brought from hence, that in
preceding periods, under the kings, or under the administration of Moses, the country
of Palestine was a barren and uncultivated district. -
Besides, it ought to be considered, that it was then inhabited by an industrious peo-
ple, who knew how to improve every inch of their land, and had made even the most
desert and barren places to yield some kind of productions, by proper care and manure;
so that the very rocks, which now appear quite bare and naked, were made to produce
corn, pulse, or pasture, being, by the industry of the old inhabitants, covered with
mould, which, through the laziness of the succeeding proprietors, has been since washed
off with rains and storms. We may add, that the kings themselves were not above en-
couraging all kind of agriculture, both by precept and example, and, above all, that
they had the divine blessing promised to their honest endeavours and industry; whereas,
it is now, and hath been long since, inhabited by a poor, lazy, and indolent people,
groaning under an intolerable servitude, and all manner of discouragements, by which
their aversion to labour and agriculture, farther than what barely serves to supply their
present wants, is become, in a manner, natural and invincible. We may farther observe,
with the judicious Mr. Maundrel, that there is no forming an idea of its antient flou-
rishing state, when under the influence of heaven, from what it is now under a visible
curse. And if we had not several concurring testimonies from profane authors, who
have extolled the fecundity of Palestine; that single one of Julian the apostate, a
sworn enemy to Jews and Christians, as well as to all the sacred writings, would be more
than sufficient to prove it, who frequently makes mention, in his epistles, of the perpe-
tuity, as well as excellence and great abundance, of its fruits and product. The visible
effects of God’s anger, which this country has felt, not only under Titus Vespasian,
but much more since that emperor's time; in the inundations of the northern barba-
rians, of the Saraceus, and of the more cruel and destructive Christians during the holy
War, and in the oppression it now feels under the Turkish yoke, may be easily supposed
to be more than sufficient to have wrought the dismal change we are speaking of, and
to have reduced the far greater part into a mere desert. -
... Nevertheless, if we may credit those who have viewed it in this doleful condition,
they will tell us, there are, still, such visible signs of its natural richness and fertility,
LIFE of CHRIST. 65
as plainly show, that the bare want of culture is the principal, if not the only cause, of
its present poverty and barrenness. We shall hint, as a fair proof of this, what a learn-
ed traveller hath written of it from his own observations. -
“ The Holy Land,” says Dr. Shaw, “were it as well peopled and cultivated, as in
former times, would still be more fruitful than the very best part of the coast of Syria
and Phenice; for the soil is generally much richer, and, all things considered, yields a
preferable crop. Thus the cotton that is gathered in the plains' of Rºmah, Esdrielon,
and Zebulun, is in greater esteem than what is cultivated near Sidon and Tripoli.
Neither is it possible, that pulse, wheat, or any sort of grain, to be more excellent than
what is sold at Jerusalem. The barrenness, or scarcity, which some authors may
either ignorantly or maliciously complain of doth not proceed from the incapacity or
natural unfruitfulness of the country, but from the want of inhabitants, and the great
aversion there is to labour and industry in those few who possess it. There are, besides,
such perpetual discords and depredations among the petty princes who share this fine
country, that, allowing it was better peopled, yet there would be small encouragement
to sow, when it was uncertain who should gather in the harvest. Otherwise the land
is a good land, and still capable of affording its neighbours the like supplies of coru
and oil, which it is known to have done in the time of Solomon.” - ; -
And Volney, in his travels in Egypt and Syria, observes, that though the whole of
Palestine is almost an entire level plain, without either river or rivulet in summer, and
only watered by the winter torrents, the soil is yet good, and may even be termed fer-
tile ; so when the winter rains do not fail, every thing springs up in abundance, and
the earth, which is black and fat, retains moisture sufficient for the growth of grain
and vegetables during the summer. More doura, sesarum, watermelus, and beans,
are sown here, than in any other part of the country. They also raise cotton, barley, .
and wheat; but though the latter be most esteemed, it is less cultivated, for fear of too
much inviting the avarice of the Turkish governors, and the rapacity of the Arabs.
Judea, in its largest sense, was divided into maritime and inland, as well as into
mountainous and champaign ; and again subdivided into Judea on this side, and Judea
beyond Jordan. But the most considerable division is that which was made among the
twelve tribes by lot, to prevent all murmuring and discontent among that stubborn peo-
ple, if these two and a half were seated beyond Jordan, and the rest on this side. The
next remarkable division was made by king Solomon, who divided his kingdom into
twelve provinces or districts, each under a peculiar officer, and every one of these was
to supply the king with provisions in his turn, that is, each for one month in the year.
But the most fatal division of all was that obtained under his imprudent son Jeroboam,
who became head of this new monarchy, styled the kingdom of Israel, in opposition to
that of Judah, the which distinguished the kingdom of Rehoboam. Under the second
femple the distinction lasted a considerable time, and as the same bloody hatred and
hostilities continued between these two kingdoms, that of Israel took the name of
Samaria from its capital. The inhabitants were a mixture of the old Israelites, and of
new colonies sent thither by the kings of Assyria after their conquest of it, till they
were subdued by the Maccabees, and their metropolis destroyed. Under the Romans.
it began to be divided into tetrarchies and toparchies; the larger were of Judea, Sa-
maria, and Galilee Upper and Lower ; the lesser, those of the Geraritica, Sarona, and
others of less note, all which lay on this side of the Jordan. The rest, on the other
side, were of Gilead, Paraea, Gaulonitis, Auranitis, Betaneu, and Decapolis. Josephus.
mentions another division, in Gabinius's time, into five districts, or, as he styles them,
suredria, or councils, agreeable to the Roman manner; these were Jerusalem, Jericho, ,
and Sephoris, on this side Jordan ; and Gadaris and Amathus on the other.
Xi
65 . LIFE OF CHRIST.
Before we proceed to consider the topography of this country, it will be properto
give some account of its principal mountains, seas, rivers, lakes, deserts, plains, &c.
We begin with the mountains, of which Lebanon is the most distinguished. -
Lebanon is a famous chain of mountains, which serves as a common boundary to Syria
and Palestine. They have been distinguished by the names of Libanus and Antilibanus,
the former name being derived from the whiteness of the snow with which the tops of
these mountains are covered, during the greatest part of the year ; and the latter, from
the situation of that ridge, which is supposed to run in a sort of parallel apposition to
the other. It is computed about one hundred leagues in compass, and hath Mesopo-
tamia on the east, Armenia on the north, Palestine on the south, and the Mediterranean
on the west. It consists of four ridges of mountains, which rise one above the other ;
the first of which is very fertile in grain and fruit; the second is barren and rocky,
producing nothing but briars and thorns; the third, though still higher, is said to enjoy
a constant verdure and spring, the gardens and orchards producing such a variety of
fruits, herbs, &c. that it hath been styled an earthly paradise ; this presents a striking
contrast to the fourth and highest region, which is utterly uninhabitable by reason of
the cold. There are several considerable rivers that have their source on this mountain,
viz. the Jordan, Rocham, Nahar-Rossian, and Nahar-Cadicha ; the first only of which
runs through Palestine, and will be spoken of in its place. Besides these are several
others of a lesser stream that run between the valleys, particularly that of Abonali,
which flows down into the Romantic valley, so called, because surrounded, on all sides,
with high rocks. This river runs with a rapid course and great noise, and is so covered
with trees that it is hardly to be seen. These rivers, in coming down from such heights,
form several beautiful cascades, like those of the Nile. Some antient fathers, as St.
Jerome and Eusebius, have described the Liban and Antilaban as one continued ridge,
winding about in the form of an horse-shoe, which begins about three or four leagues
from the Mediterranean, a little above Smyrna; and running southward, towards Sidon.
began, there, to take an eastern course towards Damascus; bending thence northward,
towards Laodicea Cabiosa. The western ridge is what is properly called Libanus, as
the eastern is Antilibanus, and the hollow between Coelosyria. The worst of this
mountain is, that it has mostly been, and is still to this day, a place of retreat and
refuge for vast numbers of robbers and other desperate people. -
The next in dignity for height is mount Hermon, which, like Lebanon, appears capped
with snow, and was once famed for an ancient temple held in great veneration, and
much resorted to by the superstitious heathens from all the neighbouring countries;
and, in the Psalms, it is celebrated for its refreshing dews, which descended on the ad-
joining one of Sion. St. Jerome tells us, that its snow was carried away to Tyre.
Sidon, &c. to be mixed with the drink of the inhabitants ; and that the Chaldees and
Samaritans style it the mount of snow.
Mount Tabor has its name from the Hebrew, Thabur, which signifies the navel, on
account of its eminent form, and rising, as it were, from a plain ; and it is admired for
its beauty, regularity, fertility, and constant verdure. It is supposed to be here that
our Lord was transfigured. * - -
Carmel stands on the skirts of the sea, and is the most remarkable head of land in all
that coast. It extends, eastward, from the sea, as far as the plain of Jezreci, lately men-
tioned ; and from the bay of its name quite to Caesarea, on the south. It seems to
have been so called on account of its fertility. Carmel is the name of the mountain,
and of a city built on it, and of an heathen deity worshipped in it, but without either
temple or statue; though some temple there must have been on it, since Iamblichus
tells us, this place was the favourite retreat of Pythagoras, who spent a good deal of
LIFE OF CHRIST. 67
time in the temple without any person with him. But what had rendered it most
celebrated and revered, both by Jews and Christians, is, its having been the residence
of Elijah, who is supposed to have lived in a cave, which is there shewn, before he was
taken up into heaven ; as it was also the scene where that great prophet, by calling
for a miraculous fire from heaven, which consumed the divine sacrifice, convinced the
Israelites of their folly, in halting between their God and Baal. On which account, the
Christians began, from the earliest ages, to shew a more than ordinary veneration for it ;
and both the mountain and cave of Elias, as well as the place where they tell you was
his garden, are visited and reverenced, not only by Christians and Jews, but by the very
Mohammedans. - - - -
The mount of Olives stands about a mile distant from Jerusalem, and commands the
prospect of the whole city, from which it is parted by the brook Kidron, and the valley
of Jehoshaphat. It is not a single hill, but, rather, part of a long ridge with three
(or, according to Mr. Pocock, four) heads or summits, extending from north to south,
the middlemost of which is that from the top of which our Saviour ascended up into
heaven, and which, it is pretended, still wears the print of his foot. º
Mount Calvary, alias Golgotha, is held in the greatest veneration, on account of our
Saviour's crucifixion upon it. It had those two names, probably, from its roundness,
or resemblance to an human scull, and stood, antiently, without the walls of the city,
it being the place where the criminals used to be put to death according to the Mosaic
law. . But Constantine the Great, after his conversion, caused it to be inclosed within
the new walls, and erected a magnificent church over it ; and it has continued a place
3. as great veneration among the Christians, as ever the temple was among the
.62WS. - . . -
Mount. Moriah, on which the famous temple of Solomon was built, stands south-
east of Calvary, having Millo on the west, so called, from the filling up of that deep
valley, in order to raise it to a level with the rest. - . . .
Mount Gihon stood west of Jerusalem, and at a smaller distance than Calvary, viz
about two furlongs distance from Bethlehem’s gate. It was here that Solomon was,
by his father's express command, anointed king, by the prophet Nathan, and Zadok the
high-priest. There was a celebrated pool of that name upon it, whose water king He-
zekiah caused to be brought, by an aqueduct, into the city. It is still a stately pool, .
one hundred and six paces long, and sixty-seven broad, lined with a wall of plaster, and
well stored with water. We shall conclude this description of the mountains with
observing, that those in the kingdom of Judah mostly stand southward of it, towards
the land of Edom, but those of the kingdom of Israel are interspersed within it. There
are, also, many other mountains of inferior note. {
The most distinguished plaims are two ; that which is commonly called the plain of
Jordan, otherwise, the wilderness of Jordan, that is comparatively barren with some
other of the more delightful parts of it, of which we may have farther occasion to speak.
The other is styled the great plain of Esdraelon, or great plain and valley of Jezreel,
the fields of Esdrela, and the plain of Legion, the first of which names it had from the
capital city Jezreel, or Esdrelon, and reached from Scythopolis to mount Carmel.
'Mr. Reland thinks this great plain to have reached partly into Galilee, and partly into
Samaria. Besides these two, which are the most remarkable plains in all Palestine,
we may add, that the whole coast, from mount Carmel down to the southermost borders
of it, towards Idumea, is, altogether, a plain, level ground, excepting here and there
some small and gentle hills, or sandy heaps This great extent, however, was not all
known, or called by the same name, after the second temple; for the northern part of it,
from Joppa to Caesarea, and no further, was called Sharon, Saron, or Saropa; and was
K 3
: 68 - LIFE of CHRIST.
very fertile in pasture grounds, in which, Mr. Reland thinks, the Gadites fed their
numerous herds and flocks, and bred such vast quantities of cattle. The southern part
of it was called Sephelah, or the plain, and extended westward and southward of Eleu-
theropolis, which name was given still, in Eusebius and St. Jerome's time, to all that
tract. The plain of Jericho, though rather a part of the great plain, properly so called,
is likewise much celebrated in scripture, for its fine palm-trees, its balm-shrub, as well
as for its famed rose and rose-tree, with which the whole plain was said to be almost
covered ; and several wonderful virtues are, without any foundation, attributed to it,
by authors, and by the inhabitants of those plains : one of them, however, is certain,
viz. that it is incorruptible ; and being kept some little while in water, will blow, and
appear in full bloom, and being taken out, it closes up again, and this it will do at any
season of the year. -
We find a great many deserts and wildernesses in this country, mentioned in the sa-
cred books, by which, however, must not be understood places quite barren, destitute,
or uninhabited, there being several of them which had cities and villages, rich, and
well peopled, and few cities there were here that had not some desert, according to the
scripture idiom, belonging to it, for the feeding of their cattle : so that the word com-
monly meant no more than a land or tract, that bore neither corn, wine, or oil, but was
left to its spontaneous production. Accordingly we find in the desert of Judah, where
the Baptist preached, no less than six cities, besides the villages belonging to them,
to wit, Bethabara, Middin, Secacah, Nibshan, the city of Salt, and that of Engaddi.
To these we may add some woods or forests, mentioned also in holy writ, such as,
particularly, those of Hareth, in the tribe of Judah, to which David withdrew from
Saul ; of Ephraim, where Absalom received the due reward of his unnatural rebellion,
(this stood on the other side Jordan, not far from Mahanaim, where David abode
while the battle was fought ;) that of Lebanon, where Solomon built a stately palace.
so called, in all probability, on account of the many stately trees that shaded it ; the
forest of Bethel, supposed to have stood near the city of that name, whence the two
she bears came, and devoured the children who insulted the prophet Elisha. Others
of less note we pass over, to come to the seas, lakes, and rivers, of the country.
MWe begin with the seas, of which where are commonly reckoned five ; viz. the
Mediterranean, called, by the sacred writers, the Great sea. 2. The Dead sea, or
lake of Sodom. 3. The sea of Tiberias. 4. The Samachonite sea, or lake. And 5.
The sea of Jazer; which last was but a small lake near the city of that name : so that
only the first of them deserved the name of sea, and this they distinguished, not only
with the title of Great, but of Salt sea, sea of the Philistines, and also the Hinder sea,
or-sea behind one, from its situation with respect to the land. The Dead sea, called
-aſso, from its situation, the East sea, the Salt sea, the sea of Sodom, the sea of the desert,
and sea of the plain, by the sacred writings, ; and by other authors, the Asphaltite
lake, on account of the vast quantities of that bituminous drug, which are thrown
up by its waves, and thence, by the wind, towards the shore. Josephus assures us,
it rises in lumps, as big as an ox without its head. Some are even larger, and others
smaller, and in great request among physicians and embalmers. Many things have
been said and written of this famous, or, if they were true, rather infamous lake ; such
as, that it arose from the submersion of the vale of Siddim, where once stood, as is com-
monly reported, the three cities which perished in the miraculous conflagration, with
those of Sodom and Gomorrah, for their unnatural and detestable wickedness ; On
which account, this lake hath been looked upon as a lasting monument of the just judg-
ment of God, to deter mankind from such abominations. Hence, it is added, that the
waters of the lake are so impregnated with salt, sulphur, and other bituminous stuff;
LIFE of CHRIST.
that nothing would sink or live in 1t; and that it cast such, stench and smoke, that the
very birds died in attempting to fly over it. . The description, likewise, of the apples
that grew about it, fair without, and only ashes and bitterness within, which were
looked upon as a farther monument of God’s anger: so, likewise, the description which
travellers give, not only of the lake, but of all the country round about, of the whole
appearing dreadful to behold, all sulphurous, bituminous, stinking, and suffocating ;
and, lastly, what hath been farther affirmed of the ruins of the five cities, still being
to be seen in clear weather, and having been actually seen in these later times ; all these
surprising things, and ill-grounded notions, though commonly, and so long received
among Christians, have been of late so much exploded, not only by the testimony of
many credible witnesses, but even by the authority of scripture, that we must be.
obliged to give them up as pious inventions, unless we will suppose the face and nature
of all these things to have been entirely changed. . . . . . . . . . .
As to the water, it is, though clear, so impregnated with salt, that those that dive
into it come out covered with a kind of brine. There is one remarkable thing relating
to this lake, generally agreed on by all travellers and geographers, viz. that it receives
the waters of Jordan, (a considerable river we shall speak of in the sequel, ) the brooks .
of Jabok, Kishon, Arnon, and 6ther springs, which flow into it from the adjacent
mountains, and yet never overflows, though there is no visible way to be found by which
it discharges the great influx. The common opinion is, that it hath some subterra-
neous vent, either in the Mediterranean or the Red sea. It is inclosed on the east and
west with exceeding high mountains, many of them craggy, and dreadful to behold :
on the north has the plain of Jericho; and, if we take in both sides of the Jordan,
it has the great plain, properly so called, on the south, which is open, and extends be-
yond the reach of the eye. Josephus gives this lake five hundred and eighty furlongs
in length, from the mouth of the Jordan, to the town of Segor on the opposite end, that
is, about twenty-two leagues, and about an hundred and fifty, or five leagues, in its
largest breadth: but our modern accounts commonly give it twenty-four leagues in
length, and six or seven in breadth. On the west side of it is a kind of promontory,
where they pretend to shew the remains of Lot's metamorphosed wife. Josephus says
it was still standing in his time; but when prince Radziwille inquired after it, they
told him there was no such salt pillar or statue to be seen in all that part. However,
they have found means, about a century after him, to recover, as they pretended to
assure Mr. Maundrell, a block, or stump of it, which may, in time, grow up, with a
little art, to its antient bulk. . . & . ." *
The sea of Tiberias, or Galilee, is, in most respects, quite opposite to that of Sodom,
and is highly commended, by the Jewish historian, amongst other things, for the
sweetness, coolness, and excellency of its water, and the abundance and variety of fine
fish that breed in it, contrary to the other, which suffers nothing to live in it, and whose
waters are represented as altogether distasteful and horrid. The river Jordan runs
quite through it, and supplies it with fresh water ; and here it was that St. Peter,
Andrew, John, and James, exercised their profession of fishermen. Josephus gives it
an hundred furlongs in length, and about forty in breadth. - - * ,
None of the rivers of Palestine, except Jordan, deserve any particular description,
the others being chiefly brooks which are dried up in the summer. The Jordan has
its source among the mountains of Lebanon, and taking a southerly direction, it passes
through the Samachonite lake, a place of water mentioned in the scriptures. After
this, it pursues a course of about eighteen or twenty miles more, exclusive of its windings,
enters into the sea of Tiberias on the north side of it, and comes out again on the south
side, at a small distance from the city of that name. It then flows still south-westward,
70 LIFE OF CHRIST.
through a plain and desert of about sixty miles more, and falls into the Asphaltite lake.
Its stream is rapid, though its bed is deep. As to its breadth, a late author tells, it is
about that of the Thames at Windsor, and another gives it only thirty yards in breadth,
but observes, that its depth makes sufficient amends, it being three yards deep, even at
the brink. Its course and banks are various, according to the places it runs through,
some very beautiful, others choked up with high and thick reeds, canes, and trees,
such as willows, tamarisks, &c. which quite hide the sight of it, and are an harbour
for lions and other wild beasts. The inundations of the river Jordan, which are re-
corded in the scriptures, as well as by Josephus and other writers, do not now take
place; because the river, during the lapse of so many centuries, has worn its bed con-
siderably deeper. It has two banks on each side, the lowest, below which it does not
usually sink in the summer, and the highest, above which it seldom rises in the winter.
Between these two banks the wild beasts find that shelter which we already de-
scribed. - - - - -
We shall begin our description of the possessions of the twelve tribes with those
belonging to the two tribes and an half, who obtained a settlement, in the time of Moses,
on the east side of the river Jordan; and with these it will be proper to join an account
of such heathen nations as resided near them. On the east side of the Dead sea, be-
tween the rivers Zared and Arnon, the mountains Abarim, and the before mentioned
sea, was situated the land of the Moabites, which had many considerable cities, par-
ticularly that of Heshbon. It was subject to various vicissitudes, having been first
possessed by the Emims, then by the Moabites, and, after that, often couquered by the
Israelites. The land of MIzdian was partly included within these limits, being situated
between mount Abarim and the river Arnon; it was hot, sandy, and, in many parts,
quite desert, yet abounded with cattle, particularly sheep, goats, and deer, but more
particularly with camels. As small as this country appears in the map, it was divided
into five kingdoms, which maintained a war with the children of Israel. The region
which was allotted to the tribe of Reuben extended from the north-east coasts of the
Dead sea, along the eastern banks of the Jordan ; and was divided, on the south, from
Midian, by the river Arnon ; on the north, from the tribe of Gad, by another small
river ; and was hemmed in on the east, partly by the Moabites, and partly by the Am-
monites ; whilst the Jordan parted it, on the west, from Canaan, properly so called.
ſt reached 31° 40' to 32° 25' of latitude, and from 36° to 37° east longitude, and was
everywhere fertile in corn, wine, fruits, and especially in pasture grounds. Josephus
rightly compares this country to a peninsula, or to an island, the west side of which
is washed by he river Jordan, the north by that of Jabbok, and the south by that of
Arnon. It had, likewise, three celebrated mountains, viz. Nebo, Pisgah, and Peor,
or Phegor. We have not room to enter into a further description of them ; they were,
probably, all three, parts of the same chain, and the last of them might be so called,
from some filthy deity, of that name, worshipped there. The capital was Heshbon,
which was conquered from the Moabites; and, among other places, it contained Beth-
peor, Bethabara, Bozrah, and Laish. -
On the north side of Reuben was seated the tribe of Gad, having, likewise, the Jor-
dam on the west, the Ammonites on the east, and the half tribe of Manasseh on the
north, and reaching from 32° 5' to 32° 50' of latitude, and 36° 15' to almost 37° east
longitude. It was no less rich and fertile than the former, especially in pasture
grounds. Its chief towns were Mahanaim, Penuel, Ramoth Gilead, Arsar, Bethharan,
and Enon, the place where John baptized. -
* The country of the Ammonites was formerly inhabited by a race of giants, called
ºf
LIFE of CHRIST. '71
Zamzummim, who fell a prey to the Ammonites, together with their land and well-
fortified cities, among which Rabbah was the most noted.
Northward"of Gad was seated the half tribe of Manasseh, having that on the south,
the Jordan and Samachonite lake on the west, the hills of Bashan and Hermon on the
east, and part of the Lebanon on the north. This territory, which was almost as large
as the other two, extended from 32° 36' to 33°36' of latitude, and was more properly
called afterwards Upper Galilee, or the Galilee of the Gentiles, of which more in the
next article. It had several large territories, and considerable cities: those of the
former sort were known by the names of Gilead, Batanea, Gaulonitis, Auranitis,
Machomitis, Geshur, Auran, or Amran, and Argob, all of them so called from their
capitals. We shall just give a sketch of the chief of them. I. Gaulonitis extended
from Perea quite to Lebanon. Its capital, once a famed city, was given to the Leviti-
cal tribe of the family of Gershom, and was made a city of refuge. It was the birth-
place of the famed Judas Galileus, or Gaulonites, chief of the Galilean sect. 2. Gilead,
so called, from the son of Machir, and grandson of Manasseh. We have already
spoken of the mountains of that name. 3. Batanea was, properly, the land or kingdom,
of Bashan, bounded by Gilead and the Ammonites on the east, by the brook Jabbok on
the south, by mount Hermon on the north, and by the Jordan on the west; the canton
of Argob was part of it, and both were famed for their stately oaks, and vast herds
of cattle. 4. Auranitis, or Auran, was another fertile canton, situate between the
upper spring of Jordan, and the country of Geshur. Others place it along the sea of
Tiberias, and we are told, that the Syrians and Arabs called the coast by that name;
and Josephus makes it the same with Iturea. 5. Machomitis, of Maachomitis, from
its eapital Maacah, was a small canton near the head of the Jordan, on the east side of
it, in the way to Damascus. It was the utmost border north of this half tribe, and we
find that the Manassites forbore to destroy the old inhabitants, and lived friendly with
them ; the same is said there of the Geshurites, who iived in the next canton to Maacho-
mitis. In this half tribe were Bozrah, Gilead, Chorazin, Bethsaida, Girasa, or Gir-
gesha, Gadara, and Ephron. - • *
Crossing the Jordan, from the half tribe of Manasseh we last described, we enter
into the province of Lower Galilee, which lay on the furthest northern verge of Judea,
and in which we find the tribes of Asher, Zebulun, Naphtali, and Issachar, settled by lot.
It was very fertile and champaign, except on the northern side towards Syria, ard pro-
duced excellent corn, wine, oil, fruits of all sorts, with little labour ; and was, it is
flourishing state, so full of towns, besides villages without number, and all of them
So populous, that Josephus, who was made governor of it, tells us, that the least of
them contained fifteen thousand souls; but whether or no he hath spoken within com-
pass, there is reason sufficient to believe that the country was really very rich and
populous, and its inhabitants of a stout and warlike disposition, and very zealous for
the Jewish religion. It had, in particular, a spacious valley, so very rich, that it
was styled, by way of emphasis, the fat valley; it hath been, since, better known, by the
name of St. George, from a fort or castle built on it, and dedicated to that saint.
First. The tribe of Asher was seated on the north-west corner of the province ad-
joining, on the north side, to Phoenice; and having the Mediterranean on the west,
Zebulun on the south, and Naphtali on the east. It had some considerable cities near
the sea, though no sea-port of any note. It was so fruitful in corn, wine, oil, &c., of
the best kinds, that it fully answered the blessing which dying Jacob gave to it, that
the bread of it should be fat, and that it should yield royal dainties. It was in this
tribe that the lauds of Mispha and Cabul lay, which Solomon gave to Hiram, king of
73 LIFE of CHRIST :
Tyre, who, being displeased with it, gave it that contemptible name. The chief town
belonging to this tribe were Elkath, Cana the greater, Bethshemesh, and Acre, or
Ptolemais. The ruins of this latter city deserve attention. It would appear from the
view of them, that the city consisted almost wholly of castles, without the mixture of
private houses. It had two walls well flanked with towers and other bulwarks, and
cach wall had a ditch lined with stone, and many private posterns beneath ; but now
that huge wall, and all its arches, &c. are topsy-turvy, and its fragments like so many
huge rocks upon the foundation. There is a curious pyramidical hill, about a miſe
east of this city, which is so improved by art, if it be not entirely artificial, that its
steepness renders it inaccessible, except on the south-west side; it is about half a
mile in length, and a quarter of a mile broad, and is supposed to have been used as a
mound by the Turks, when they besieged Acre. - -
Second. The tribe of Naphtali lay on the east of Asher, between it and the Jordan,
over against the half tribe of Manassell. It was very fertile, and had on the north the
spring-heads of the Jordan, formerly mentioned, and extended along the western banks of
it, from mount Lebanon down to the sea of Tiberias. The chief towns belonging to the
tribe were Dan, formerly called Daish, Heliopolis, antiently called Hir-Cheresh, or the
city of the sun, Kirjath Sepher, supposed, from its name, to have been an antient uni-
versity, or city of books. Bethshemesh, different from that in Asher and Capernaum,
a little city on the north side, from the sea of Tiberias, and at the same distance west
from the mouth of Jordan. Heliopolis is now called Balbek, and celebrated for the
very magnificent ruins of a rotunda, a heathen temple, and a palace, as well as of some
other buildings. These, however, as they were the work of the Syrians, by whom this
city was long possessed, we are under no necessity to describe them. - 4.
Third. On the south of Asher and Naphtali was seated the tribe of Zebulun, or
Zabulon, having the Mediterranean on the west, the sea of Galilee on the east, and
being parted, on the north, from Asher, by the river Jepthael, and on the south, from
Issachar, by that of Kishon ; and by its vicinity to the sea, the number of its ports, and
largeness of its commerce, it exactly verified the blessings given to the tribe both by
Jacob and Moses. The cities of it were Zabulon, the capital, Bethsaida, which was
frequently visited by our Lord, Joppa, Tiberias, on the lake of the name, Tabor,
Nazareth, where Christ was educated, and Cana the lesser, commonly called Cana of
Galilee, where his first miracle was performed.
Fourth. The last tribe in Lower Galilee was that of Issachar, bounded, like the
former, by the Mediterranean on the west, by Zebulum on the north, Jordan on the
east, which parted it from that of Gad, and on the south by the other half of Manasseh.
Its most remarkable places were the mounts Carmel and Gilboah, and the valley of
Jezreel. The great plain of Megiddo, called also the plain of Galilee, and now Saba,
from a castle built upon it, and famed, like that of Jezreel, for the many battles fought,
upon it, as well as for the abundance of corn, wine, oil, &c. it produced. The chief
towns were Tarichea, Issachar, Shunem, or Suma, the place where the hospitable Shu-
nammite lodged the prophet Elijah, Endor, where the witch entertained Saul, and Jez-
reel, the residence of Ahab, king of Israel.
South of Zebulon lay the other half-tribe of Manasseh, and south of this that of
Ephraim, since known by the name of Samaria, it being in this last tribe that the fatal
rupture of the two kingdoms of Judea and Israel began. The territories of these two
tribes, though configuous, varied pretty much ; some parts being mountainous and
rocky, barren and even desert; whilst others, and by much the larger, were pleasant,
fertile, and well inhabited. That of Manasseh was hemmed in, north and south by
Issachar and Ephraim, and east and west by the Jordan and Mediterranean. It had
Life of Christ 73
an admirable variety of plains, mountains, valleys, springs, and a good number of
stately cities, among which were Bethshean, or Scythopolis, which was built by the
Scythians in the reign of Josiah Salem, where it is supposed that Mélchisedeg
resided, and Cesaria Palestina, which was the residence of the Roman governor. ,
The tribe of Ephraim took up the south side of Samaria, and extended, like that o
Manasseh last mentioned, from the Mediterranean, on the west, to the Jordan, being
bounded on the south by the territory of Benjamin, and part of Dan. Here, likewise,
some parts are rocky and mountainous, though covered with trees and good pasture ;
and the low lands exceedingly rich, fruitful, and even luxuriant. The cities and towns
were numerous, large, and well-peopled, among which were these that follow, viz.
Saren, or Sarona, Arimathea, Sichem, or Shechem, Samaria, and Shiloh, where the ark
abode a long time. - i *
Judea contained the tribes of Benjamin, Judah, Dan, and Simeon ; was situate on
the most southern side of the whole, having Samaria, or Ephraim last described, on the
north ; the Mediterranean on the west; Idumea and Egypt on the south; and the
Jordan and Dead sea on the east. The climate was much warmer than that of the
other two, being mostly under the thirty-second degree of latitude ; but was so well
refreshed with cooling winds from the seas and mountains, that it was quite moderate
and delightful. The soil was here, likewise, beautifully variegated with plains, hills,
valleys, and some deserts, most of them well watered with pleasant streams, rivulets,
and a vast number of springs, which came down from the mountains ; so that in the
whole it was fertile in corn, wine, oil, fruits, pasture-grounds, &c, as any of the
rest. p
The tribe of Benjamin lay contiguous to Samaria on the north, to Judah on the
south, and to Dan on the west, which parted it from the Mediterranean. It had not
so many cities and towns as most of the rest; but this was amply compensated by its
containing the most considerable, and the metropolis of all the rest, viz. the so justly
celebrated city of Jerusalem, the centre of the Jewish worship and religion, and the
seat of all the Jewish monarchs and pontiffs, and of the famed sanbedrin, or grand
court and council of the nation, of all which we shall give an account in the sequel.
The other places of note, such as the mounts Moriah, Zion, Gihon, Calvary, Olivet, &c.
belonging to this tribe and city have been already described. The other cities, besides.
the great metropolis above mentioned, were Jericho, Gibeon, Bethel, Gibeah, Hai,
Gilgal, Anathoth, Neb, or Nebo, to which we may add the two noted villages of
Bethany and Gethsamine. - -
The city of Jerusalem, in its most flourishing state, was divided into four parts, each
inclosed with its own walls, viz. 1. The old city of Jebus, which stood on mount Zion,
where the prophets dwelt, and where David built a magnificent castle and palace,
which became the residence both of himself and his successors, on which account it was
emphatically called the city of David. 2. The lower city, called also the daughter
of Zion, being built after it, on which stood the two magnificent palaces which Solomon
built for himself and his queen; that of the Maccobean princes ; and the stately am-
phitheatre built by Herod, capable of containing eighty thousand spectators; the
strong citadel, built by Antiochus, to command the temple, but afterwards razed by
Simon the Maccabee, who recovered the city from the Syrians ; and lastly, a second
citadel, built by Herod, upon a high and craggy rock, and called by him Antonia.
3. The new city mostly inhabited by tradesmen, artificers, and merchants. . 4. Mount
Moriah, on which was built the so famed temple of Solomon, described in the sixth
aud seventh chapters of the first book of Kings; and since then, that built by the Jews.
L.
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*A. LIFE OF CHRIST.
on their return from Babylon, and afterwards built almost new, and greatly adorned
and enriched by Herod. . . .” .
Some idea of the magnificence of this temple may be had from the following consi-
derations. 1. That there were no fewer than one hundred and sixty three thousand
three hundred men employed in the work. 2. That notwithstanding that prodigious
mumber of hands, it took up seven whole years in building. 3. That the height of this
building was one hundred and twenty cubits, or eighty-two yards, rather more than
less, and the courts around it about half as high. 4. That the front on the east side was
sustained by ramparts of square stone of vast bulk, and built up from the valley below,
which last was three hundred cubits high, and being added to that of the edifice,
amounted to four hundred and twenty cubits ; to which, if we add, 5. The height of
the principal tower above all the rest, viz. sixty, will bring it to four hundred and
eighty cubits, which, reckoning at two feet to a cubit, will amount to nine hundred
and sixty feet, but according to the length of that measure, viz. at two feet and a half,
it will amount to twelve hundred feet ; a prodigious height this from the ground, and
such as might well make Josephus say that the very design of it was sufficient to have
turned the brain of any but Solomon. 6. These ramparts, which were raised in this
manner to fill up the prodigious chasm made by the deep valley below, and to make
the area of a sufficient breadth and length for the edifice, were one thousand cubits in
length at the bottom, and eight hundred at the top, and the breadth of them one hun-
dred more. 7. The huge buttresses which supported the ramparts were of the same
height, square at the top, and fifty cubits broad, and jutted out one hundred and fifty
cubits at the bottom. 8. The stones of which they were built were, according to
Josephus, forty cubits long, twelve thick, and eight high, all of marble, and so exqui-
sitely joined, that they seemed one continued piece, or rather polished rock. 9. Ac-
cording to the same Jewish historian, there were one thousand four hundred and fifty-
three columns of Parian marble, and twice that number of pilasters, and of such thick-
ness that three men could hardly embrace them, and their height and capitals propor-
tionable, and of the Corinthian order. But it is likely Josephus had given us these
two last articles from the temple of Herod, there being nothing like them mentioned
by the sacred historians, but a great deal about the prodigious cedars of Lebanon used
in that noble edifice, the excellent workmanship of them adapted to their several ends
and designs, together with their gildings and other curious ornaments. The only thing
more we shall venture to add is what is affirmed in scripture, that all the materials of
this stupendous fabric were finished and adapted to their several ends before they were
brought to Jerusalem, that is, the stones in their quarries, and the cedars of Lebanon ;
so that there was no moise of ax, hammer, or any tool heard in the rearing of it.
At present, Jerusalem is called, by the Turks, Cudsembaric and Coudsheriff, and is
reduced to a poor thinly inhabited town about three miles in circumference, situated on
a röcky mountain, surrounded on all sides, except the north, with steep ascents and
deep valleys, and these again environed with other hills at some distance from them.
In the neighbourhood there grows some corn, vines, olives, &c. The stately church
erected by the empress Helena, on mount Calvary, is still standing. It is called the
church of the sepulchre, and is kept in good repair by the generous offerings of a con-
stant concourse of pilgrims who annually resort to it, as well as by the contributions of
several Christian princes. The walls of this church are of stone, and the roof of cedar;
the east end incloses mount Calvary, and the west the holy sepulchre, the former is
covered with a noble cupola open at top, and supported by sixteen massive columns.
Over the high altar, at the east end, is another stately dome. The nave of the church
LIFE of CHRISr. 75
constitutes the choir, and in the inside aisles are shown the places where the most
remarkable circumstances of our Saviour’s passion were transacted, together with the
tombs of Godfrey and Baldwin, the two first Christian kings of Jerusalem. In the
chapel of the crucifixion is shown the very hole in the rock in which the cross is said
to have been fixed. . The altar in this chapel hath three crosses on it, and is richly
adorned, particularly with four lamps of immense value that hang before it, and are
kept constantly burning. At the west end is that of the sepulchre, which is hewn in
that form out of the solid rock, and hath a small dome supported by pillars of porphyry.
'The cloister round the sepulchre is divided into sundry chapels appropriated to the
several sorts of Christians who reside there, as Greeks, Armenians, Maronites, Ja-
cobites, Copts, Abyssines, Georgians, &c.; and on the north-west side of it are the
apartments of the Latins who have the care of the church, and are forced to reside con-
stantly in it, the Turks keeping the keys of it, and not suffering any of them to go out,
but obliging them to receive their provisions in at a wicket. At Easter there are some
grand ceremonies performed in the church, representing our Lord's passion, crucifixion,
death, and resurrection, at which a vast concourse of pilgrims commonly assist ; for a
particular account of them we refer the reader to Dr. Shaw and Pococke.
On mount Moriah, on the south-east part of the city, is an edifice called Solomon's
temple, standing on or near the same spot as the antient, but when, or by whom erected
is uncertain. In the midst of it is a Turkish mosque, where the Jewish sanctum
sanctorum is supposed to have stood. The building which Dr. Pococke thinks must
have been formerly a Christian church, is held in the utmost veneration by the
Turks. - º g
The city is now under the government of a sangiac, who resides in a house, said to
have been that of Pontius Pilate, over against the castle of Antonia, built by Herod the
Great. Many of the churches erected in the memory of some remarkable gospel
transaction have been since converted into mosques, into some of which money will pro-
cure admittance, but not into others. Both the friars and other Christians are kept so
poor by the tyranny of the government, that the chief support and tºade of the place
consists in providing strangers with food, and other accommodations, and selling them
beads, relics, and other trinkets, for which they are obliged to pay considerable sums to
the sangiac, as well as to his officers ; and those are seldom so well contented with
their usual duties but they frequently extort some fresh ones, especially from the Fran-
*iscans, whose convent is the common receptacle for all pilgrims, and for which they
have considerable allowances from the pope, and other crowned heads, besides the pre-
sents which strangers generally make them at their departure.
The most remarkable antiquities in the neighbourhood of Jerusalem are, First, The
pools of Bethesda and Gihon, the former one hundred and twenty paces long, and forty
broad, and at least eight deep, but now without water, and the old arches, which it still
discovers at the west end, are quite dammed up : the other, which is about a quarter
of a mile without Bethlehem gate, is a very stately relic, one hundred and six paces
long and sixty broad, lined with a wall and plaster, and still well stored with water.
Second, The tomb of the Virgin Mary, in the valley of Jehoshaphat, into which one
'lescends by a magnificent flight of forty-seven steps. On the right-hand as we go
down is the sepulchre of St. Ann, and on the left that of Joseph, the husband of the
Virgin mother; some add, likewise, that of Jehoiakim her father. In all these are
erected altars for priests of all sorts, to say mass, and the whole is cut into the solid
rock. Third, 'The tomb of king Jehoshaphat, cut, likewise, into the rock, and divided
into several apartments, in one of which is his tomb, which is adorned with a stately
portico and entablature over it. Fourth. That commonly called Absalom's pillar, or
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place, as being generally supposed to be that which he is said to have erected in his life-
time to perpetuate his memory, as he had no male issue. The place, however, both
within and without, hath more the resemblance of a sepulchre than any thing, though
we do not read that he was buried there, neither do the people here affirm that he was.
There is a great heap of stones about it, which is continually increasing, the superstitious
Jews and Turks always throwing some as they pass, in token of their abhorrence of
Absalom's unnatural rebellion against so holy a parent. The stincture itself is about
twenty cubits square and sixty high, rising in a lofty square, adorned below with four
columns of the Ionic order, with their capitals, entablatures, &c. to each front. From
the height of twenty to forty cubits it is somewhat less, and quite plain, excepting a
small fillet at the upper end ; and from forty to the top it changes into a round which
grows gradually into a point, the whole cut out of the solid rock. There is a room.
within considerably higher than the level ground without, in the sides of which are
niches, probably to receive coffins. Fifth. A little eastward of this is that called the
tomb of Zechariah, the son of Barachiah, whom the Jews slew between the temple and
the altar, as is commonly supposed. This fabric is all cut out of the natural rock,
eighteen feet high, and as many square, and adorned with Ionic columns on each front,
cut out, likewise, of the same rock, and supporting a cornice. The whole ends in a
pointed top like a diamond. But the most curious, grand, and elaborate pieces in this
kind, are the grotts without the walls of Jerusalem, styled the royal sepulchres, but of
what kings is not agreed on. They consist of a great number of apartments, some of
them spacious, all cut out of the solid marble rock, and may justly be pronounced a royal
work, and one of the most noble, surprising, and magnificent. For a particular account
of them we must refer the reader, for want of room, to Pococke's travels.
In the neighbourhood of Jerusalem is a spot of ground, about thirty yards long and
fifteen broad, now the burying-place of the Armenians, which is shown as the Aceldama,
or Field of Blóod, and since styled the Holy Field, purchased with the price of Judas's
treason, for the burial of strangers. It is walled round to prevent the Turks abusing
the bones of Christians, and one half of it is taken up in a building, in the nature of a
charnel-house. esides the above, a great many other antiquities, in the city and its
environs, are shown to strangers, there being scarcely any place or transaction mentioned
either in the Old or New Testament, but they show the very spot of ground where the
sº
one stood, and the other was done, not only here, but all over Judea. -
The territories of the tribe of Judah extended south of Benjamin about twenty-seven
miles, that is, quite to the mountains of Seir, or Edom, which were the frontiers be-
tween it and Idumea, and was bounded on the east by the Dead sea, and on the west
by the tribes of Dan and Simeon, both which lay between it and the Mediterranean.
Judah was reckoned the largest and most populous tribe of all the twelve, and the in-
habitants the stoutest and most valiant. It was, moreover, the chief and royal tribe,
from which the kingdom was denominated. - The land was beautifully variegated with
fertile plains, hills, dales, small lakes, springs, &c.; and produced great plenty of corn,
wine, oil, fruits, pasture, &c. except where it lay contiguous to Idumea. It was, pro-
perly, in the territory of Judah, that the Canaanites dwelt ; and here it was, likewise,
that Abraham and his descendants sojourned till their going down into Egypt., The
principal places of this tribe were Libnah, Makkedah, Azecha, Beth-zor, or Bethsora.
Emmaus, Nicopolis, Bezech, Bethlehem, Tekoah, Engadi, Odalla, Keilah, Hebron,
Jether, Jerimoth, Taphnah, Kirjath-jearim, Maon, Holon, Gozen, Gelo, Cabzael,
Hazor, or Chadzor, and Massador. At the head of these we may justly place the
royal city of Bethlehem, not only on account of its being the birth-place of king David,
and from him emphatically styled the city of David, but much more so as it was up
. . . ; Life of CHRIST: . . . . 77
pointed by prayidence to be the birth-place of the Lord Jesus Christ, though, at pre-
sent, reduced to a poor village. It is situate on a hill, in a fertile and delightful
plain, about five or six miles, according to Josephus and Eusebius, but seven or eight,
according to more modern travellers, south of Jerusalem ; and is still held in great
esteem, both for the magnificent church which the pious empress Helena caused to be
built over the grotto where the divine infant was born, and for the great concourse of
pilgrims who yearly repair to it. The building, which is roofed with cedar, supported
by four rows of stately pillars of white marble, ten in a row, and the walls faced with
the same stone, we have already described, with the other artificial rarities, together
with the most remarkable things in and about it. The Christians chiefly live here upon
making crosses, beads, and models of the church of St. Sepulchre, with wood, inlaid
with mother of pearl, which they sell to the pilgrims. , Hebron, now called El-kahil,
the antient seat of David before he had taken Jerusalem, stands on a ridge of mountains
which overlook a most delicious valley, twenty miles south of that metropolis. The
old city hath long since lain in ruins, but near to them stands a village, in which is still
a good handsome church, built, by the same pious empress, over the cave where
Abraham, and Sarah, Isaac, Jacob, and Leah, lie buried. The Turks have since
turned it into a mosque, and the place is much revered by them, as well as by the Jews
and Christians. Lebnah, a strong city, situate in a narrow neck of land, in this tribe,
which ran northwards between those of Dan and Benjamin. Emmaus, in Hebrew,
Chammin, from its hot and salutiferous waters, and famed for our Saviour's appearance
to two of his disciples, stood, as the evangelist there tells us, about sixty furlongs, or
eight miles, south-west from Jerusalem, and had a church built on the spot where
Christ manifested himself to the two disconsolate travellers. º -
The lot of Dan was bounded, on the north, by Ephraim; on the west, by the Philis-
times and the Mediterranean ; on the south, by Simeón ; and on the east, by Judah and
Benjamin. Its greatest length, from north to south, did not exceed forty miles ; and
it was exceeding narrow on the north side, and not above twenty-five broad on the south.
But what it wanted in room was, in a great measure, made up by the fertility of the
soil, and the industry and bravery of its inhabitants, some of whom, rather than be
confined within their narrow limits, ventured so far as the city of Laish, in the utmost
verge north of Palestine, after new settlements. As for the country, it abounded with
corn, wine, ow, fruits, and all other necessaries. And here was the famed valley called
Nahal Escol, or of the grapes, whence the spies, sent by Moses, brought such noble
specimens of its fertility to the Israelitish camp. Dan had, besides, a good number of
cities within its small extent, the chief of which were Joppa, Jamnia, Casphin, Thimmah,
Bethshemesh, Ajalon, Lachish, Lehi, Modin, Eltek, Gibbethon, and Zora, or Sora,
Of these we shall describe here only the two former, which were maritime ones. Joppa,
Japha, now Jaffa, once a considerable sea port on the Mediterranean, and the only one
which the Jews had on that sea, was seated on an high and spacious hill, which com-
manded a full prospect of the sea on one side, and of a delightful fertile country on the
other. It had the town of Jamnia on the south ; Caesarea Palestina on the north ;
and Rama, or Ramula on the east ; and is often mentioned both in the Old and New
Testament. But this fine city was so entirely ruined during the Holy War, that it had
searcely any buildings left standing, but the old castle, which was situate on an eminence
above it, and another near the sea-side. At present, the town is rebuilt towards the
sea, with good stone houses, and drives a considerable trade, particular in the Roman
and Jerusalem soap. There are, likewise, great quantities of rice, corn, and other
commodities, brought thither from Egypt, and exported thence into other countries.
The misfortune is, that the port hath been formerly so marred, that no ships of burden
78 LIFE of CHRIST.
can come into it, but are obliged to ride on the road before it, whicn is, however, safe
and convenient enough. On the west side of the haven is a charming spring, whicil
supplies the town, and refreshes all the passengers that go and come by it. Jamnia
is another sea-port on the same coast, between Joppa and Azotas, but is not mentioned
in sacred history, unless it be that Jabne which Uzziah took from the Philistines.
The tribe of Simeon was confined to a very small lot on the most southern corner of
Judea, being bounded by Dan, on the north ; the little river Sichor, on the south,
which parted it from Idumea; by Judah, on the cast; and by a simall neck of land,
towards the Mediterranean, on the west. . The greatest part of it was so mountainous,
sandy, and barren, especially that which lay on the south side of the river Bezor,
which ran across it, and on the north of which they had but a very narrow slip of fer-
tile land, and was, moreover, so harassed by the Philistines on one side, and the Idumeans
on the other, that, finding neither room nor sustenance sufficient, nor any quietness in
their inheritance, they were obliged to seek their fortune among other tribes, from the
very beginning, hiring themselves out to assist their brethren in the conquest of their
lots, for the sake of having some small share allotted to them ; whilst others dispersed
themselves amongst every tribe, where, it seems, they served as scribes, notaries, school-
masters, &c.; so truly was their father Jacob's curse verified on them, as well as on
the tribe of Levi, on account of their bloody massacre of the Shechemites: Cursed be
their anger, for it was fierce ; and their revenge, for it was inhuman : I will disperse
them in Jacob, and scatter them in Israel. Their towns were few, and none of them
very considerable, but rather answerable to the thinness and poverty of the inhabitants.
The chief of them were Zikleg, Ain, Hormah, Debir, Gerar, and Beersheba.
The five Philistine satrapies were situated along the Mediterranean coast, between
that and the tribes of Simeon, Dan, and part of Benjamin ; and extending from the
sea-port of Jamnia to the mouth of the river Bezor. How far their territories extended
in land is not easy to guess, but, upon the whole, it appears they were confined within
very narrow limits ; for though they were able to raise very considerable armies against
the Israelites, the far greater part of them seem to have consisted of auxiliaries from
Fdom, or Idumea. Their names were as follow, as they lay from north to south :
Gath, Accaron, or Ecron, Ashdod, or Azotus, Ascalon, and Gaza, with its sea-ports
called Portus, Gaza, and Majuma ; of all which we can only say, in general, that
they appear to have been strong, rich, and populous ; and to have had each of then,
some considerable towns and villages under them, all of them situate, as far as can be
gathered from the sacred records, in fertile territories, and well cultivated by the indus-
trious inhabitants.
Wé shall conclude our survey with Edom, or Idumea. This country lay south of
Palestine, and was part of Arabia and Petrea, having Judea on the north ; Egypt, and
a branch of the Red sea, on the west ; the rest of Arabia Petrea, on the south ; and
the desert of Arabia, on the east. It lay mostly under the thirtieth degree of latitude,
and thirty-fourth of east longitude. As to its extent, it hath so often changed, that
there is no stating it without having regard to the various periods of time through which
it passed. At first, Esau, or Edom, from whom it received its name, and his descen-
dants, settled along the mountains of Seir, on the east and south of the Dead sea, from
whence they spread themselves, by degrees, through the west part of Arabia Petrea,
from that sea quite to the Mediterranean. In the time of Moses, Joshua, and even of
the Jewish kings, they were hemmed in by the Dead sea on the one side, and the Ela
mitic gulf on the other ; but during the Jewish captivity at Babylon, they advanced
farther north into Judea, and spread themselves as far as Hebron, in the tribe of Judah;
so that Strabo, and, after him, many other geographers, have rightly divided it into
LIFE of CHRIST 79
eastern and southern Idumea, with regard to its situation from Palestine, the capital
of the former of which was called Bozrah, and that of the latter, Petrea, or Jectael.
Josephus, with regard to its different extent, at different periods, distinguishes it, when
at the lar est, by the epithet of great, in opposition to its more narrow boundaries;
and even places Hebron among the Idumean cities. He seems, likewise, to make a kind
of distinction between that which he calls the Lower, and Upper Idumea; but, upon
the whole, the country is, both in the sacred books, and all other authors that have
written on it, represented as hot, dry, mountainous, and, in some parts, barren and
descrt, and the mountains full of dreadful rocks and caverns; in which respect it was
not at all unlike the southern part of Judah, which is called a desert, and full of such
rocky recesses and cºverns, commonly afterwards the lurking-places of thieves and
banditti. Its chief cities were Bozrah, Pau, and Anah.
The inhabitants of the Holy Land have been divided, from the most remote antiquity,
into two classes, they that inhabited houses, and they that removed from place to place,
having no other shelter than what was afforded by tents and booths. With respect to
the former, we shall here give an extract from Dr. Shaw's travels into Barbary and the
levant. We have preserved his own words, as being those of an eye-witness, and are,
therefore, not accountable for his interpretations of scripture. -
“As there is a near relation between the buildings in this country, and those that
are occasionally mentioned in the Holy Scriptures, it may be presumed, that a particular
account of the structure and contrivance of the one, will not a little contribute to the
clearing up such doubts and difficulties as have arisen from not rightly comprehending
the fashion of the other.
“Now the general method of building, both in Barbary and the Levant, seems to have
continued the same, from the earliest ages down to this time, without the least altera-
tion or improvement. Large doors, spacious chambers, marble pavements, cloistered
courts, with fountains sometimes playing in the midst, are, certainly, conveniences very
well adapted to the circumstances of these climates, where the summer heats are gene-
rally so intense. The jealousy, likewise, of these people is less apt to be alarmed,
whilst, if we except a small latticed window, or balcony, which sometimes look into
the street, all the other windows open into their respective courts or quadrangles.
“ The streets of these cities, the better to shade them from the sun, are usually
narrow, with sometimes a range of shops on each side. If, from these, we enter into
any of the principal houses, we shall first pass through a porch, or gate-way, with
benches on each side, where the master of the family receives visits, and dispatches
business ; few persons, not even the nearest relations, having admission any further,
except npon extraordinary occasions. From hence we are received into the court,
which, lying open to the weather, is, according to the ability of the owner, paved with
marble, or such proper materials as will carry off the water into the common sewers.
When much people are to be admitted, as upon the celebration of a marriage, the
circumcising of a child, or occasions of the like mature, the company is seldom or never
admitted into one of the chambers. The court is the usual place of their reception,
which is strewed accordingly, with mats or carpets, for their more commodious enter-
tainment ; and as this is called el woost, or the middle of the house, literally answering
to the to meso themidn of St. Luke, ch. v. v. 19, it is probable, that the place where our
Saviour and the apostles were frequently accustomed to give their instructions might
have been in the like situation, i.e. in the area, or quadrangle, of one of these houses.
In the summer season, and upon all occasions, when a large company is to be received,
the court is, commonly, sheltered from the heat and inclémencies of the weather, by a
Yellum umbrella, or veil, which, being expanded upon ropes from one side of the
80 Life of cHRIST.
parapet wall to the other, may be folded or unfolded at pleasure. The Psalinist seems
to allude either to the tents of the Bedoweens, or to some covering of this kind, in that
beautiful expression of spreading out the heavens like a veil or curtain, Psal. civ. v. 2.
see also Isaiah xl. v. 22. . ...
“The court is, for the most part, surrounded with a cloister, over which, when the
house has one or more stories, (and I have seen them with two or three, says Dr.
Shaw,) there is a gallery erected, of the same dimensions with the cloister, having a
ballustrade, or else a piece of carved, or latticed work, going round about it, to prevent
people from falling from it into the court. From the cloisters and galleries we are
conducted into large spacious chambers, of the same length with the court, but seldoru
or never communicating with one another. One of them frequently serves a whole
family, particularly when a father indulges his married children to live with him,
or when several persons join in the rent of the same house : from whence it is that the
cities of these countries, which are, generally, much inferior in biguess to thºse of
Europe, are so exceedingly populous, that great numbers are swept away with the
plague, or any other contagious distemper. - z - - *
“ In houses of better fashion these chambers, from the middle of the wall downwards,
are covered and adorned with velvet, or damask hangings, of white, blue, red, green,
or ºther colours, [Esther chap. i. verse 6..] suspended upon hooks, or taken down at
pleasure. But the upper part is embellished with more permanent ornaments, being
adorned with the most ingenious wreathings and devices in stucco and fret-work. The
ceiling is generally of wainscot, either very artfully painted, or else thrown into a va-
riety of pannels with gilded mouldings and scrolls of their Koran intermixed. The
prophet Jeremiah, chap. xxii. verse 14, exclaims against the eastern houses, that they
were ceiled with cedar, and painted with vermilion. The floors are laid with painted
tiles, or piaster of terrace. But as these people make little or no use of chairs, (either
sitting cross-legged, or lying at length,) they always cover or spread them over with
carpets, which, for the most part, are of the richest materials. Along the sides of the
wall, or floor, a range of narrow beds, or mattresses, is often placed upon these carpets;
and for their farther ease and convenience, several velvet or damask bolsters are placed
upon these carpets, or mattresses, indulgencies that seem to be alluded to by their
stretching themselves upon couches, and by the sewing of pillows to the arm-holes, as
we have it expressed. Amos chap. vi. verse 4. Ezek. chap. xiii. verse 8. At one end
of each chamber there is a little gallery, raised three, four, or five feet above the floor,
with a balustrade in the front of it, with a few steps, likewise, leading up to it. Here
they place their beds, a situation frequently alluded to in the holy, scriptures, which
may, likewise, illustrate the circumstance of Hezekiah's turning his face, when he
prayed, towards the wall, i. e. from his attendants, [2 Kings chap. xx. verse 2.] that
the fervency of his devotion might be the less taken notice of and observed. The like
is related of Ahab, [l Kings chap. xxi. v. 4.] though, probably, not upon a religious
account, but in order to conceal from his attendants the anguish he was in for his late
disappointment.
“ The stairs are sometimes placed in the porch, sometimes at the entrance into the
court. When there is one or more stories, they are afterwards continued, through one
corner or other of the gallery, to the top of the house, whither they conduct us through
a door that is constantly kept shut, to prevent their domestic animals from daubing the
terrace, and thereby spoiling the water which falls from thence into the cisterns below
the court. This door, like most others we meet with in these countries, is hung, not
with hinges, but by having the jamb formed, at each end, into an axle-tree or pivot,
whereof the uppermost, which is the longest, is to be received into a correspondent:
*
LIFE OF CHRIST. 81
socket in the lintel, whilst the other falls into a cavity of the like fashion in the
threshold. # . . t
* I do not remember,” says Dr. Shaw, “ever to have observed the stair-case con-
ducted along the outside of the house ; neither, indeed, will the contiguity and relation
which these houses bear to the street, and to each, (exclusive of the supposed privacy
of them) admit of any such contrivance. However, we may go up or come down b
the stair I have described, without entering into any of the offices or apartments, º
consequently, without interfering with the business of the house. f
“ The top of the house, which is always flat, is covered with a strong plaster of
terrace, from whence, in the Frank language, it has obtained the name of the terrace.
This is usually surrounded by two walls, the outermost whereof is partly built over
the street, partly makes the partition with the contiguous houses, being frequently so
low that one may easily climb over it. The other, which I shall call the parapet wall,
hangs immediately over the court, being always breast high, and answers to the
p ng q h, [Deut, chap. xxii. verse 8.] which we render the battlements. Instead of
this parapet wall some terraces are guarded, like the galleries, with balustrades only,
or latticed work, in which fashion, probably, as the name seems to import, was the
sh b kh, or net, or lattice, as we render it, that Ahazian [2 Kings chap. i. verse 2.]
might be carelessly leaning over when he fell down from thence into the court : for upon
those terraces several offices of the family are performed, such as the drying of linen
and flax, [Josh. chap. ii. verse 6.] the preparing of figs or raisins, where, likewise, they
enjoy the cool refreshing breezes of the evening, converse with one another, and offer up
their devotions. In the feast of tabernacles, booths were erected upon them, Neh.
chap. viii. verse 16. As these terraces are thus frequently used and trampled upon,
not to mention the solidity of the materials wherewith they are made, they will not
easily permit any vegetable substances to take root or thrive upon them, which, perhaps,
may illustrate the comparison, [Isa. chap. xxxvii. verse 27.] of the Assyrians, and
[Psal. cxxix. verse 6..] of the wicked, to the grass upon the house-tops, which withereth.
before it is grown up.”
In another part of the same work Dr. Shaw proceeds thus, “Having thus described
the several buildings peculiar to the cities and towns of this country, let us now take a
view of the habitations of the Bedoweens and Kabyles. Now the Bedoycens, as their
great ancestors, the Arabians, did before them, [Isa. xiii. 20.] live in tents, called
hhymas, from the shelter which they afford the inhabitants ; and beet el shaar, i. e.
houses of hair, from the materials, or webs of goats' hair, whereof they are made. They
are the very game which the antients called Mapalia ; and being then, as they are to
this day, secured from the weather by a covering only of such hair cloth as our coal
sacks are made of, might very justly be described, by Virgil, to have [rara tectaj thir
roofs. The colour of them is beautifully alluded to, Cant. i. 5, “I am black, but comely
as the tents of Kedar.” For nothing, certainly, can afford a more delightful pros-
pect, than a large extensive plain, whether in its verdure, or even scorched up by the
sun-beams, with these moveable habitations pitched in circles upon it. When we find
any number of these tents together, (and I have seen from two to three hundred) they
are usually placed in a circle, and constitute a Dou-war. The fashion of each tent is
of an oblong figure, not unlike the bottom of a ship turned up-side down, as Sallust
has long ago described them. However, they are different in bigness, according to the
number of people who live in them ; and are, accordingly, supported, some with one
pillar, others with two or three, whilst a curlain, or carpet, lay down, upon occasion,
from each of these divisions, turns the whole into so many separate apartments. These
tents are kept firm and steady by bracing, or stretching their eves with cords tied to
*
I *
s2 - LIFE OF CHRIST.
crooked pins, well pointed, which they drive into the ground with a mallet; one of
these pins answering to the nail, as the mallet does to the hammer, which Jael used in
fastening to the ground the temples of Sisera. [Judges iv. 21.] The pillars which I
have meutioned are straight poles, cight or ten feet high, and three or four inches in
thickness, serving not only to support the tent itself, but being full of hooks fixed there
for the purpose, the Arabs hang upon them their clothes, baskets, saddles, and accou-
trements of war. Holofernes, as we read Judith xiii. 16, made the like use of the pillar
of his tent by hanging his faulchion upon it, where it is called the pillar of the bed,
from the custom, perhaps, that has always prevailed in these countries, of having the
upper end of the carpet, mattress, or whatever else they lie upon, turned from the
skirts of the tent towards the centre of it. But konopcion, the canopy, as we render it,
verse 9, should, I presume, be rather called the great, or muskeeta met, which is a close
curtain of gauze, or fine linen, used all over the east, by people of better fashion, to
keep out the flies. But the Arabs have nothing of this kind, who, in taking their rest,
lie stretched out upon the ground, without bed, mattress, or pillow, wrapping them-
selves up only in their hykes, and lying, as they find room, upon a mat or carpet, in the
middle, or in the corner of the tent. Those, indeed, who are married, have each of them
a portion of the tent to themselves, cantoned off with a curtain ; the rest accommodate
themselves as conveniently as they can, in the manner I have described. -
The other furniture of the common Arabian tents consists chiefly of hair sacks, and
trunks, and baskets, covered with skin, in which they carry their kettles, pots, wooden
bowls, hand-mills, and pitchers. To these we must add their leather bottles, in which
they keep their water, milk, and other liquors. These leather bottles are made either
of goats’ skins or kids’ skins. When the animal is killed, they cut off its feet and its
head, and they draw it, in this manner, out of the skin, without opening its belly. They
afterwards sew up the places where the legs were cut off and the tail, and, when it is
filled, they tie it about the neck. . . . -
While every year produces some alteration in our fashions, there is reason to believe
that, in most instances, the appearance of the present inhabitants of Asia resembles that
of their ancestors in the days of our Saviour, or even in the more remote ages of the
Jewish kings and prophets. The principal articles of their dress are the hyke, the boor-
noose, the turban, the timic, the girdle, and the veil, which is worn by their females.
Dr. Shaw having observed that the Barbary women are employed in making of
hykes, or blankets, as Andromache and Penelope were of old, and that they do not use
the shuttle, but conduct every thread of the woof with their fingers, adds, that the usual
size of the hyke is six yards long, and five or six feet broad, serving the Kabyle and
Arab for a complete dress in the day; and as they sleep in their raiment, as the Israel-
ites did of old, [Deut. xxiv. 13.] it serves, likewise, for his bed and covering in the
night. It is a loose, but troublesome kind of garment, being frequently disconcerted
and falling to the ground, so that the person who wears it is every moment obliged to
tuck it up, and fold it anew around his body. This shews the great use there is for
a girdle whenever they are concerned in any active employment, and, in consequence
thereof, the force of the scripture injunction alluding thereto, of having our loins girded.
in order to set about it.
Instead of the fibula that was used by the Romans, the Arabs join together with
thread, or a wooden bodkin, the two upper corners of this garment; and after having
placed them first over one of their shoulders, they then fold the rest of it about their
bodies. The outer fold serves them frequently instead of an apron, wherein they carry
herbs, loaves, corn, &c.; and many illustrate several allusions made thereto in scrip-
ture, as gathering the lap full of wild gourds, [2 Kings iv. 19.] rendering seven-fold,
LIFE of CHRIST. • ? 8s
giving good measure into the bosom,CPsalm czxix. 12. Luke vi. 38.] shaking the
lap. [Neh. v. 13.] &c. &c.
The burnoose, which answers to our cloak, is often, for warmth, worn over these
hykes. It is wove in one piece, and strait about the neck, with a cape, to the head,
and wide below iike a cloak. - -
If we except the cape of the burnoose, which is only occasionally used during a
shower of rain, or in very cold weather, several Arabs and Kabyles go bare-headed
all the year long, binding their temples only with a narrow fillet, to prevent their locks
from being troublesome. But the Moors and Turks, with some of the principal
Arabs, wear, upon the crown of the head, a small hemispherical cap of scarlet cloth.
The turbant, as they call a long narrow web of linen, silk, or muslin, is folded round
the bottom of these caps, and very properly distinguishes, by the number and fashion
of the folds, the several orders and degrees of soldiers, and sometimes of citizens one
from another. - -
Under the hyke some wear a close-bodied frock or tunic, either with or without
sleeves, which differs jittle from the Roman tunica or habit, in which the constellation.
bootes is usually pai:ited. The coat of our Saviour, which was woven without seam.
from top throughout, [John xix. 23.] might be of the like fashion. This too, no less
than the hyke, is to be girded about their bodies, especially when they are engaged in
any labour, exercise, or employment at which time they usually throw off their bur-
nooses and hykes, and remain only in these tunics. - -
The girdles of these people are usually of worsted, very artfully woven into a
variety of figures, such as the rich girdles of the virtuous virgins may be supposed io
have been. [Prov. xxxi. 24.3 They are made to fold several times round the body,
one end of which being doubled back, and sewn along the edges, serves them for a purse,
agreeable to the acceptation of the girdle in the scriptures. The Turks make a
further use of these girdles, by fixing therein their knives and poniards ; whilst the
Hojias, i. e. the writers and secretaries, suspend in the same their ink-horns, a custom.
as old as the prophet Ezekiel, who mentions [ix. 2.] a person clothed in white linen,
with an ink-horn about his loins.
It is customary for the Turks and Moors to wear shirts of linen, or cotton, or gauze.
*inderneath the tunics. But the Arabs wear nothing but woollen. The sleeves of these
shirts are wide and open, without folds, at the neck or wrists, as ours have, thereby pre-
venting the flea and the louse from being commodiously lodged : those, particularly,
of the women are oftentimes of the richest gauze, adorned with different coloured rib.
bands interchangeably sewed to each other. -'
Neither are the Bedoweens accustomed to wear drawers, a habit, notwithstanding
which, the citizens of both sexes constantly appear in, especially when they go abroad
or receive visits. The virgins are distinguished from the matrons in having their
drawers made of needle-work, striped silk, or linen, just as Tamar's garment is described
2 Sam. xiii. 18. But when the women are at home, and in private, then their hykes.
are laid aside, and sometimes their tunics; and instead of drawers, they bind only a
towel about their loins. *
When these ladies appear in public they always fold themselves up so closely in their
hykes, that, even without their veils, we could discover very little of their faces. But
in the summer months, when they retire to their country seats, they walk abroad with
less caution, though, even then, upon the approach of a stranger, they always drop.
their veils, as Rebekah did upon the sight of Isaac. [Gen. xxiv.63. They all affect
to have their hair, the instrument of their pride, [Isa. xxii. 12] hang down to the
ground, which, after they have collected M% one lock, they bind and plant it with
34 LIFE OF CHRIST. * -
ribbands, a piece of finery disapproved of by the apostle. [l Pet. iii. 3..] . Where
nature bath been less liberal in this ornament, there the defect is supplied by art, and
foreign hair us procured to be interwoven with the natural : Absalom's hair, which was
sold for two hundred shekels, [2 Sam. xiv. 26.] might have been applied to this use.
After the hair is thus plaited, they proceed to dress their heads, by tying above the
lock I have described a triangular piece of linen, adorned with various figures in needle-
work. This, among persons of better fashion, is covered with a sarmah, as they call it,
which is made in the same triangular shape, of thin, flexible, plates of gold or silver,
artfully cut through and engraven in imitation of lace, and might, therefore, answer to
the moon-like ornament mentioned above. A handkerchief of crape, gauze, silk, or
painted linen, bound close over the sarmah, and falling, afterwards, carelessly upon the
favourite lock, completes the head-dress of the Moorish ladies. - -
The corn cultivated in the Holy Land is principally wheat, barley, and millet. The
first of these is the chief food of the inhabitants, barley being eaten only in times of scar-
city, and the millet boiled up in their soups. Their harvest is in May, when they pluck
up the corn by the roots, and carry it to an open place, where it is threshed. This last
operation is performed, either by means of a rolling machine, on which are small irons
notched like a saw, which cut the straw and separate the grain, or by treading it out
with three or four mules or horses tied together, and whipped repeatedly round the
floor. This is a quick method of threshing, but not so cleanly as that performed in
•our own country. As they make no hay, they carefully preserve their straw, upon
which, together with barley, their horses and other cattle chiefly subsist. After the
grain is trodden out they winnow it, by throwing it up against the wind with a shovel.
They then lodge the grain in mattamores, or subterraneous magazines, as the custom
was formerly of other nations, two or three hundred of which are sometimes together,
the smallest holding four hundred bushcts.
Out of these granaries they usually take as much corn at a time as may be necessary
for a day’s use, and, having first carefully inspected it, and cleansed it from every impu-
rity, grind it very early in the morning in small portable handmills. This office, which
is very laborious, is performed by the lowest of their female slaves, unless where families
are very large, on which occasion horses are sometimes employed. For leaven they use
small pieces of deugh, which has been kept till it has become sour. The inhabitants
of cities bake their bread in ovens, which, for want of better fuel, they heat with dried
cow-dung ; but such as dwell in tents, bake either immediately upon the coals, or in a
ta-jen, a shallow earthen vessel, resembling a frying-pan. There is also another way
of baking, which is mentioned by Dr. Arvieux, as practised by the Arabs about mount
Carmel, which is to make a fire in a great stone pitcher, and, when it is heated, they
mix meal and water, as we do to make paste to glue things together with, which they
apply, with the hollow of their hands, to the outside of the pitcher, and this extreme soft
paste spreading itself upon it, is baked in an instant. The heat of the pitcher having
dried up all the moisture, the bread comes off as thin as our wafers ; and the operation
is so speedily performed, that in a very little time a sufficient quantity is made. The
eastern bread is usually nade into small moist cakes, which are not fit for food longer
than a day; they have, however, rusks, and biscuits for travelling, and delicate cakes
made with yolks of eggs, and strewed with seeds. *
hey have, also, a food called burgle, which is thus described by Dr. Russel ;
“. Burgle is wheat boiled, then bruised by a mill so as to take the husk off, then dried
and kept for use. The usual way of dressing it is either by boiling it, like rice, into a
pilaw, or making it into balls with meat and spices, and either fried or boiled ; these
balls are called cubby.” -
LIFE OF CHRIST. - $5
| Such of the eastern people as are ‘In better circumstances dip their bread in fine oil
olive before they eat; but the poor either make use of oil of an inferior kind, or have
no other addition than salt or summer-savoury dried and powdered. To make frequent
use of oil, though it answers only to our eating of bread and butter, is accounted an
expensive luxury.
Milk forms a very favourite article of their diet, and they are furnished with it, in
considerable abundance, by their goats. Their butter is not very good, and always has
something of the taste of tallow. They make it by churning it in leather bottles, which
practise is not very cleanly, filling it up afterwards with milk, and so make their cheese,
which is white, and of a very bad taste, but they make no other. They drink, some-
times sweet milk, and sometimes make broth of it ; but when it curdles, they put the
juice of an herb to it to make it sourer, and, consequently, more refreshing. They also
put some of it upon their pilaw, (boiled rice) and eat it mixed together. They esteem
butter and honey as a most exquisite breakfast, and present it to those whom they
would wish to treat with the first distinction. This mixture may, at first, seem very
strange, but we are assured by travellers that it is not disagreeable.
They eat but little meat in comparison with what we do in Furope. Bread, dibbs.
leban, butter, rice, and a very little mutton, make the chief of their food in winter.
They esteem roast meat a great delicacy, especially roasted lamb or kid, dressed with
butter and milk. But we cannot present a more agreeable picture of their hospitality
and manner of living, than that which is given by la Roque concerning the Arabs.
“When strangers enter a village where they know nobody, they enquire for the
Menzil, and desire to speak with the Sheik, who is as the Lord of it, or, at least, repre-
sents his person; and the body of the community, after saluting him, they signify their
want of a dinner, or of supping and lodging in the village. The Sheik says they are
welcome, and that they could not do him a greater pleasure. He then marches at the
head of the strangers, and conducts them to the Menzil, where, also, they may alight at
once, if the Sheik is not at home, and ask for every thing they want. But they seldom
have occasion for all this, for as soon as the people of the village see any strangers
coming, they inform the Sheik of it, who goes to meet them, accompanied by some
peasants, or by some of his domestics; and, having saluted them, asks if they would
dine in the village, or whether they choose to stay the whole night there ; if they answer
that they would only eat a little morsel and go forward, º they choose to stay
under some tree a little out of the village, the Sheik goes, or sends his people into the
village, to cause a collation to be brought, and, in a little time, they return with eggs,
butter, curds, honey, olives, fruit, fresh or dried, according to the season, when they
have not time to cook any meat.” He afterwards tells us, that if it is evening, and the
strangers would lodge in the village, that the women belonging to the Sheik's house,
having observed the number of the guests, “ never fail to cause fowls, sheep, lambs,
or a calf, to be killed, according to the quantity of meat which will be wanted for
the entertainment of the guests, and of those that are to bear them company, and
quickly make it into soup, roast it, and form out of it many other ragouts after their
way, which they send to the Menzil for the Sheik's servants, in wooden bowls, which
they place on a great round straw mat, that usually serves them for a table. These
dishes being set in order, with many others, in which are eggs, cheese, fruit, sallad,
sour curdled milk, olives, and all that they have to treat their guests with, which they
set before them at once, that every one may eat as he likes : the Sheik begs of the stran-
gers to sit round the mat, he himself sitting down with them, together with the other
peasants of fashion belonging to the village, in order to do them honour. They make
no use of knives at table, the meat being all cut into little bits.” -
$6 LIFE of CHRIST.
The principal drink of the Asiatics is water, but they have wine both red and white,
of several kinds. They keep their wine injugs or flagons, as they have no casks, for
which reason it is always thick. To slake their thirst in the height of summer, the
poor people drink vinegar, and those who are in better circumstances lemonade. Their
fruits are oranges, lemons, citrons, dates, figs, grapes, pomegranates, apricots, pistachio
nuts, almonds, water melons, and several others Oranges and lemons are, however,
generally believed to have been unknown to the antients. The citron is exceedingly
valuable, the tree itself affording an agreeable shade, and the fruit, which is of a gold
colour, being equally grateful to the smell and taste. The date grows upon a species
of the palm-tree, and, as it is reckºned of a "hot quality, is eaten with bread in the
Winter. The figs are of various kinds, and produced in different seasons of the year.
The pistachio nuts of Syria, and, probably, those of Palestine are accounted the best
in the world. The water-melons are very serviceable to quench the thirst, and prevent
those diseases which are the effect of excessive heat, -
Their entertainments are commonly accompanied with music, of which the principal
instrument is the tabret, which is played upon by women . It is described, by Dr.
Russel, as “a hoop, (sometimes with pieces of brass fixed in it to make a jingling)
over which a piece of parchment is distended. It is beat with the fingers, and is the
true tympanum of the antients, as appears from its figure in several relievos.” They
have, likewise, a sort of a bag-pipe, which numbers of idle fellows play upon round
the skirts of the town, making it a pretence to ask a present of such as pass. Their
field music consists of a sort of hautboy, shorter, but shriller, than ours; trumpets,
cymbals, large drums, the upper head of which is beat upon with an heavy drum-stick,
the lower with a small switch. Besides these, they have small drums beat after the
manner of our kettle-drums. This music, at a distance, has a tolerable good
effect. -- -
Having thus given an account of such of the customs of the inhabitants of this
country, as, being of a permanent nature, may be yet traced among the Arabs and other
Asiatic people ; we shall proceed to relate those changes which took place after the
death of Herod, and describe the state of the Jews at the commencement of our
Lord's ministry. ... ~... . -
The latter days of Herod were darkened by all those horrors which are sometimes
commissioned to pursue the men of violence and blood. Having ascended the throne by
the most unjustifiable means; governing a people who despised him as a proselyte, and
hated him as an imitator of the Romans ; and being surrounded by courtiers as daring
and unprincipled as himself; he had sought security by the sacrifice of his wife
Mariamne, her sons Alexander and Aristobulus, and a vast is umber of his subjects.
His favorite son Antipater, whose false accusations had occasioned the death of the two.
Hast mentioned princes, had been recently convicted of a conspiracy to poison Herod,
but his execution was suspended till the sentence should be approved by Augustus.
At length, worn down with age, sickness, and numberless eares and inquietudes, he fell
into a violent disease, which, added to all his other misfortunes, made him so inorose
and choleric, that he became a burden to himself and every one about him. Finding
his end approaching, he set about making his will, by which he appointed his youngest
son his heir and successor, the misrepresentations and callumnies of Antipater having
rendered his other two sons, Archelaus and Philip, obnoxious to him. He bequeathed,
in legacies, onc thousand talents to Augustus, five hundred to his empress, and left a
Aconsiderable fortune to the unworthy Salome. The rest of his estate, lands, revenues,
and money, he ordered to be divided between his children and grand-children. His
disease centinuing to increase, he thought of an horrid expedient to preveat the Jews
LIFE OF CHRIST. st
from rejoicing at his death. He summoned their chief men to repair to Jericho, on a
set day, under pain of death, and, upon their arrival, ordered them all to be shut up in
the circus ; and, having sent for his sister Salome, and her husband Alexas, gave them
strict charge to have them all butchered as soon as his breath was gone. By this means,
said he, I not only damp the people's joy, but secure a real mourning at my death.
About this time came back his messengers from Rome, with Augustus's approbation
of Antipater's sentence, and the news that Achme had been there put to death for her
treachery. Herod could not but feel a sensibie joy at it, in spite of all his tortures, and,
finding himself at that time very hungry, called for an apple and a knife ; but his
pains increasing at that instant, and he, essaying to put an end to them with the knife,
made a grandson of his, who tried to stop his hand, give a loud shriek, which alarmed
the court, and made every body without believe he was dead. The report of it soon
reached Antipater's prison, who expressed such lively joy and hopes at the news, as has-
tened his execution; for his gaoler, having acquainted the king with it, threw him into
such a rage, that he dispatched one of his guards, on the very instant, to put him to
death. He outlived his son but five days, during which he altered his will afresh ;
left his kingdom to Archelaus ; made Antipas tetrarch of Galilee and Perea; and left
to Philip the regions of Trachonitis, Gaulon, Batanea, and Panias, which he erected,
likewise, into a tetrarchy. To Salome, besides fifty thousand picces in money, he gave
the cities of Jamnia, Azotus, and Phasaelis, with some considerable legacies to his.
other relations. He died in the seventieth year of his age, the thirty-seventh after his
advancement to the Jewish crown, and the thirty-fourth after the expulsion and death
of Antigonus, and to the no small joy of the Jews. This joy was diminished, as Herod
had intended ; for his executors, instead of fulfilling his request, permitted all the pri-
soners to depart to their respective homes,
Herod was no sooner dead, and the prisoners released, than Salome and Alexas sum-
moned the chief officers and soldiery to the amphitheatre at Jericho, and read to them
a letter from the deceased king, in which he thanked them for their past services and
fidelity to him, and desired them to shew it now to his son Archelaus, whom he had
appointed his successor. His last will was read to them at the same time, by Ptolemy,
the then keeper of the royal seal, in which there was this remarkable clause, That it
was to be of no force till ratified by Caesar. The audience, however, taking it for
granted that the emperor would not fail to confirm it, sent out an universal shout, Long
live king Archelaus ! and both officers and soldiers promised him the same alſegiance
and attachment which they had shewn to his father.
The new king, to shew his gratitude to him, began with preparing a funeral answer-
able to his greatness and dignity. His body was laid on a sumptuous golden litter,
enriched with variety of precious stones, wearing the royal crown on his head, and
holding the sceptre in his hand. His sons and grandsons, his sister and her husband,
accompanied with the rest of his relations, marched by his side, and were followed by
all his officers both civil and military, according to their rank. Among the latter, his
guards led the van ; then came the Thracians ; next, the Germans ; and, last of all,
the Gauls, or Galatians; all of them armed, and in order of battle. The procession was
closed with five hundred of the king's domestics, with aromatic perfumes, and proceeded
to his castle of Herodion, which was about eight stades, or one thousand paces distant
from Jericho, and where they deposited his remains, according to his will. They re-
turned from thence to Jerusalem, where Archelaus, having finished the seven days’
mourning for his father, according to the Jewish custom, gave the people a magnificent
feast. He went next to the temple, clothed in white, and in the midst of their loud
acclamations ; and, being there seated on his golden throne, gave the people thanks
88 A LIFE OF CHRIST.
for the zeal they expressed for him ; but added, that he would not assume the title of
King till it had been affirmed to him by Augustus, though that, as well as the royal
diadem, had been offered to him at Jericho, by the suffrages of the whole army. He
concluded with assuring them, that, as soon as he was confirmed by the emperor, his
chief care and study should be to deserve the love they had so unanimously testified for
him, and to make his reign more easy and happy than that of his father had proved to
the Jewish nation. This speech was followed with vollies of huzzas ; after which,
they began to try the sincerity of it, by a number of petitions suitable to their different
exigencies. Some begged for an alleviation of their tribute ; others, for the total
abolition of the customs ; others, again, for the release of prisoners ; all which were
readily granted at this lucky juncture, Archelaus not thinking it adviseable to exas-
perate them by a denial. The whole ceremony was concluded with suitable sacrifices,
and a sumptuous entertainment, which he gave there to his friends. w
The Jews, however, soon resumed their rebellious course, in spite of all these grants.
That afternoon was scarcely ever, before a number of malcontents, who had been, for
some time, holding secret cabals for raising new mutinies, broke loose in a body, and,
for want of a more plausible pretence, came beating their breasts, bewailing the deaths
of Matthias and others of his accomplices, who had been burnt for pulling down the
golden eagle, and demanded justice against those friends of the deceased king who had
an hand in their deaths ; particularly they desired that the high-priesthood might be
taken from Joazar, to whom it had been given upon that occasion. This unexpected
indignity failed not to exasperate the new king ; but as he was upon the point of
departing for Rome, and was unwilling either to have his journey stopped by this
tumult, or to go away before it was quelled, he sent his master of the horse to appease
them by fair words, and to remind them that the king would do nothing till he was
confirmed by the emperor; but before he could utter a word to them, they fell a
pelting him with vollies of stones, so that he was forced to withdraw. He sent some
fresh officers on the same errand, and they met with the same reception, insomuch,
that they wanted but number to have raised themselves into open rebellion. By this
time the feast of the passover was come, which brought a great concourse of people,
from all parts, to Jerusalem ; during which solemnity the malcontents never stirred
from the tempſe, but chose to beg subsistence from the comers, rather than leave the
place, or intermit their godly work till they were driven from it by main force.
Archelaus, who justly feared lest these mutineers should spread the infection among
the multitudes that repaired to the feast, sent an officer, at the head of some troops,
with express orders either to disperse them, or to seize such as stood their ground.
They were scarcely come in sight of the revolters, before they found themselves briskly
attacked by them, and by a great number of strangers whom their outcries had inspired
with the same rebellious spirit : a bloody encounter followed, in which most of the
holdiers were killed upon the spot, and the officer terribly wounded, and narrowly
escaped with life. This fresh indignity obliged, at length, Archelaus to send his whole
army against them, with orders to his cavalry to kill all who came out of the temple,
and to hinder the strangers from assisting them. After another obstinate fight, in
which three thousand of the rebels were killed, the rest were put to flight, and betook
themselves to the mountains ; upon which, the king published an order for all the
strangers to depart to their own houses, by which an end was put to the paschal solem-
nity for that year. He set out soon after for Rome accordingly, leaving the government
of the kingdom to his brother Philip, and took with him his mother Mattace, by nation
a Samaritan, Nicholas Damascen, an old friend and counsellor of his late father, and .
a great number of other friends. He was, likewise, accompanied by his aunt Salomé,
LIFE OF CHRIST. . 83
with her children, and some other near relations who pretended to assist him with their
interest at the Augustan court, when their real design was to obstruct his confirmation,
and to accuse him, to the emperor, of the massacre of his subjects, lately committed in
the tempie. -
When Archelaus was come to Caeserea, he was met there by Sabinus, Augustus's
intendant of Syria, who was hastening into Judea to take care of the rich legacies which
Herod had bequeathed to that emperor. He had, bowever, been dissuaded by Varus,
in his way thither, from undertaking any thing further till the emperor's will was
known, and Archelaus confirmed in his kingdom ; so that he had been prevailed upon,
by that Syrian governor, to stay in that city till he received further orders from Rome.
He staid, however, no longer there than till Varus was returned to Antioch, his capital ;
after which, he went immediately to Jerusalem, lodged himself at the royal palace,
and summoned the king's treasurers to give an account, and to put him in possession of,
those treasures; but as these had orders from Archelaus not to part with them till his
return, they refused to deliver them to Sabinus, alleging, º preserve them for
Augustus till they received further directions from him. By this time Archelaus and
his retinue were arrived at Rome; and among those whom the subtile Salome had
brought with her, to oppose his elections, was Antipas, another of Herod's sons, whom
that monarch had appointed his successor by his first will, and whom she designed to
set up against his brother, under pretence that it was of greater validity than his
second. - - -
Not long after, the restless Jews had made a new insurrection in Jerusalem, which
was, however, suppressed by Varus's speedy arrival from Antioch, and the punish :
ment of the ringleaders; but, upon his return to Antioch, having left Sabinus with a
Roman legion to keep that metropolis in awe, this general, seeing himself superior to the
Jews, made a bold push upon the fortresses of the city, and the treasures of the Herodian
family, with a design to convert them to his own use. He chose, however, a wrong
time for such an attempt, and the Jews who came thither to the approaching feast of
pentecost quickly divided themselves into three bodies, one of which besieged him and
his troops in the royal palace, whilst the other two went and possessed themselves,
the one of the Hippodrome, and the other of the temple, and on the east and north sides
of it; so that he was inclosed on every side, and in danger of being overpowered by the
Jews. These were the more exasperated against him, because he had forced his way
into the treasury of the temple, and brought away four hundred talents out of it,
besides other rich plunder which his soldiers had carried off in spite of all their
opposition. * - -
These two actions, therefore, could not but highly exasperate the Jewish nation,
and make them double their vigour against him. Accordingly, whilst one part was
taken up in undermining the palace, another was endeavouring to cause a defection
from the Roman general, by promising another arenesty and free leave to march off
unmolested, to as many as should leave the place. They added the like promise to
Sabinus, upon the same conditions, and assured the Roman troops, that they had no
other design in taking up arms but to free themselves from the tyrannic yoke of the
Herodian family. Sabinus would have gladly embraced the offer, but the injuries he
had done the Jews would not permit him to rely on their promise, so that he chose
rather to wait for the reinforcement he expected from Varus. During this tima new
troubles were raised in other parts of Judea ; amoug others, two thousand valiant
veterans of the late king, who had been discharged from the service, assembled them-
selves in a body, and fell upon Archelaus's forces, commanded by his nephew Archi-
abus; but this young general, not daring to face them upon equal terºs, kºowing
90 - LIFE OF CHRIST,
them to be old experienced soldiers, went and secured himself, as well as he could, in
some fortresses, and other places of difficult access.
Ezechuas, a captain of a gang of banditti whom Herod had, with much difficulty,
caught, and put to death, with about forty of his troops, had left a son, named Judas,
who, seeing now the country labouring under a kind of civil war, took this opportunity
to revenge his father's death ; and, having got together a band of the most desperate
free-booters at Sephoris, a city in Galilee, after several incursions into the king's do-
minions, forced, at length, into the royal armoury, where he equipped his men cap-a-pe,
and from thence into the treasury of every place where he came, and, being once
furnished with men, arms, and money, injected terror into the whole province, and
plundered all he could come at ; and so successful was he for some time, that he began
to aim at the supreme power, whence he is thought, not without good grounds, to
have been the same which is mentioned by St. Luke under the name of Theudas.
He was not the only one that aimed at the crown, during these troublesome times.
There started up another, named Simeon, a person of a comely stature, well esteemed
by the Jews, and sufficiently conceited to think himself worthy of it. He had been
employed, by Herod, in affairs of great importance, with credit. As soon, therefore,
as he appeared at the head of a party, the people saluted him king of the Jews; and
he, to shew his zeal against the two rival sons of his late master, led his men directly to
Jericho, where they set the royal palace, a rich and stately building, in flames. He
tº. to do the like to several others, giving his men the whole piunder of them.
ut, happily for that country, Gratus, Archelaus's general, or, according to Tacitus,
Varus, the Syrian governor, fell suddenly upon them, and, whilst they fought with
more courage than skill, gave them a total overthrow ; and Simeon was caught in his
flight in some narrow defile, and, being brought to the general, had his head immedi-
ately struck off. Whilst these were plundering and burning the royal palaces in one
part of the country, another gang was doing the same in another, particularly that of
Amatha on the Jordan, built, probably, by Herod, for the benefit of the hot waters
which that city was famed for, and took its name from. - . .
But the most desperate and dangerous of all those seditious gangs (for they raged
in every phace, like an epidemic disease) was that of Athronges, heretofore an obscure
shepherd, of no merit and worth, but what he challenged from his gigantic stature and
brutish stoutness. At length, after many bloody and desperate exploits, the mock mo-
narch fell into the hands of Archelaus, after his return into Judea. One of his bro-
thers was taken by Gratus, and another by Ptolemy. The last surrendered himself
upon good conditions, and so the whole gang was dispersed. But all this while the
whole country was in a flame from fresh insurrections, as well as from that of the
Jews against Sabinus, whilst the Herodian competitors were waiting, at Rome, for the
emperor's decision. - -
By this time, Varus, being apprised of the danger of Sabinus and his legion, took
the road, to Judea, at the head of his other two legions, which were all that he had then
in Syria, and with four troops of horse, and some foot, which he had got from the
neighbouring tetrarchs. He ordered their rendezvous at Ptolemais, where he received
some fresh auxiliaries, besides fifteen hundred more which the king of Arabia sent him
to Berytus, more out of hatred to the Herodian family, than love to the Romans.
With part of his army Varus marched towards Samaria, whilst the rest, under the
command of his son, made an inroad into that part of Galilee which was nearest to
Ptolemais. This last, having put to flight all that opposed him, went and took Sepho-
ris, sold all the inhabitants by auction, set fire to that noble city, and reduced it into
an heap of rubbish. His father, on the other hand, passed by Samaria, because he
J.IFE OF CHRIST, 9||
heard that it had no hand in the Jewish insurrections, and marched straight to Jerusalem.
In his way, he suffered his Arabian troops to plunder and burn several villages and
towns, such as Arus, because it belonged to Ptolemy, a friend of Herod, Sampho, and
Emmaus; this last, in revenge of the slaughter which Athronges had made of the
Romans near that place, but the inhabitants of it, foreseeing the storm, had timely for-
saken it. Whilst this was doing without the city, the besiegers, who were just going
to storm the palace, having heard of Varus coming with such a force, raised the siege,
and marched off in a fright; upon which, the besieged came forth, with the grand-
children of Herod, to compliment him on his arriva!, and to thank him for his timely
help. Sabinus was the only one who did not follow their example, but stole away,
privately, towards the sea. Varus gave a very severe reprimand to the inhabitants of
Jerusalem, for their late hostilities against the Roman legion; but was soon appeased
when he was apprised, that they neither had an hand in it, nor were able to hinder it,
being themselves pent up by those foreign Jews who were come to the feast, and had be-
gun the tumult. However, as he thought it expedient to make a severe example of the
ringleaders of it, he sent some of his troops through the whole kingdom, with orders to
make a strict search after them, and bring them prisoners to him. Upon their return
they brought a vast number of these wretches, two thousand of whom he caused to be
crucified, and released the rest. - -
At length, after much dispute between the different members of the Herodian
family, who endeavoured, each of them, to get Augustus on their own side, he decided
the controversy so as to convince the world of his friendship both to Herod and to his
offspring. He bestowed the half of the kingdom on Archelaus, under the title of
ethnarch, or governor of a nation, and backed it with a promise, that he would give him
that of king as soon as he had heard that he had rendered himself worthy of it. This
part, or ethnarchy, contained Judea, Propria, Idumea, and Samaria ; but he exempted
this last of one fourth part of their taxes, in consideration of their peaceable behaviour
during the late troubles in Judea and Galilee, Josephus reckons the whole yearly
revenue of this new ethnarchy to have amounted to six hundred talents. The remain-
der of Herod's kingdom was divided between his other two sons, Philip and Antipas,
the former of whom had the regions of Batanea, Trachonitis, and Auranitis, to which
Caesar added that part of Galilee which had formerly belonged to Zeusdorus, which,
alone, amounted to about one hundred talents a year. The latter had the greatest
part of Galilee, and the countries beyond Jordan amounting to two hundred talents a
year. Salome had, for her share, hesides half a million of silver, the cities of Jamnia,
Azotus, and Phasaelis, to which Augustus added that of Ascalon. The rest of Herod's
legacies, particularly the fifteen hundred talents which he had bequeathed to him, he
generously distributed between his other relations, his grandsons, and two virgin
daughters, whom he married to Pheroras's sons, reserving for himself only a few of his
moveables, not so much for their value, as out of regard to the memory of his deceased
friend. sº
The first year of the reign of Archelaus proved peaceable enough; but the people,
at length, both Jews and Samaritans, being tired with his tyrannical reign, joined in a
petition to Augustus against him, which had no sooner reached him, than he sent an
agent of his into Judea, without any other letter, to fetch the Jewish ethnarch to him.
Archelaus, though warned, as well as the incestuous Glaphyra, by some portending
dreams, mentioned at length by Josephus, had given so little heed to them, that Caesar’s
messenger found him in the height of his mirth when he came to acquaint him with
his orders, and obliged him to hasten with him to Rome. Upon their arriva! there,
Augustus, with his usual equanimity, heard both the charge and the defence; after,
92 - LIFE OF CHRIST
which, he condemned Archelaus to be banished to the city of Vienne, in Gaul, or
#)auphine, and all his goods to be confiscated. Judea, by this sentence, being reduced
to a province of the empire, was ordered to be taxed, and Cyrenius, the then governor
of Syria, and a man of consular dignity, was sent thither to see it executed ; after which,
having sold Archelaus's palaces, and seized upon all his treasure, he returned to Antioch,
leaving the Jews in no small ferment upon the account of this new tax. -
Coponius, the Roman general of horse, and governor of Judea under Cyrenius, had
accompanied him in that expedition; and his presence, as well as the good offices of
Joazar, the then high-priest, had, for a while, kept the nation under some restraint,
till Judas, the Gaulonite, and one Saducus, a turbulent Pharisee, set it again into a
flame. This pretender took upon him to condemn this taxing as slavish, idolatrous,
and inconsistent with their duty to God, the only sovereign who could claim any homage
or allegiance from the children of Abraham. The war being thus kindled within and
without, was followed by a grievous famine, and this by a pestilence, all which ended,
at length, in the total ruin of that rebellious and unhappy nation, which was owing to
the ambition of this upstart sect or faction. After the death of their leader they dis-
tinguished themselves by the name of Zealots, and, under that specious title, com-
mitted the most unheard of cruelties, and carried their violence even into the very
temple. º, -
All this while the Samaritans had not forgot their old grudge against the Jews,
though they had been so long quiet. Cyrenius was scarce gone out of Judea before
they began to hatch new mischiefs against them : they waited till the next approaching
feast of the passover, which on the eve of, a number of them, having privately slipt into
the temple, strewed the galleries, and other places of resort, with dead men's bones : so
that the priests, on the next morning, finding that sacred place polluted, were forced to
put a stop to the solemnity; which indignity obliged them to be more cautious for the
future, to guard the avenues from all such insults.
It was about this time that our Lord visited Jerusalem, and had that conversation
with the Jewish rabbies which we recorded in the preceding chapter. * -
Coponius was, soon after this feast, succeeded by Ambivius, in whose governor-ship
Salome died, and bequeathed her three cities mentioned a little higher, together with
the fine grove of palm-trees planted by Archelaus, and all her vast treasure, not to
either of her nephews, who still held their small toparchies, but to the empress Julia.
or, as Josephus affects to call her, Livia. Ambivius, after a short time, was succeeded
by Annius Rufus ; and Augustus died at Nola, in Campania, and was succeeded by
Tiberius, after the latter had been somewhat above two years admitted into the copart-
nership of the empire. From this period must the fifteenth year of Tiberius, mentioned
by the evangelist, be taken, Tiberius, upon his coming to the empire, recalled Rufus,
and sent Valerius Gratus into Judea, who was the fourth Roman governor or procu-
rator of it, and continued in that government eleven years. About five years after
his being entered into it, he deposed the high-priest Ananus, or Annas, in the fifteenth
year of his pontificate, and raised Ishmael, the son of Fabus, to that dignity. Being
soon after displeased with his choice, he took it from Ishmael on the next year, and
gave it to Eleazar, the son of Ananus, whom he had lately deposed. Fleazar, in a
year's time, was forced to resign, and was succeeded by Simon, the son of Canith, who,
within the compass of another year, was turned out, and Joseph, surnamed Caiaphas,
and son-in-law to Annas above-mentioned, was put in his room ; so uncertain and vena:
was that dignity become by this time. -
Gratus himself was soon after recalled, and succeeded by Pontius Pilate, a person
who exceeded all his predecessors in injustice, extortion, and cruelty; and so
LIFE of CHRIST. 9s
thoroughly wedded to his own interest, that he was capablé of the vilest actions to
promote that favourite end. He made his whole administration, according to Josephus,
one continued scene of venality, rapine, tyranny, and wickedness, delivering innocent
men, without trial or condemnation, to torture and to death, and practising every species
of detestable cruelty. - -
We hinted, a little higher, that the other sons of Herod had still kept possession of
their to parchies, notwithstanding Archelaus's deposition and banishment; it will be,
therefore, very proper here to give some further account of them before we enter into
a new and different scene. They had, each of them, settled themselves the best they
could in their small territories. Antipas, better known by the name of Herod, who
had the country of Galilee, began with rebuilding the city of Sephoris, which had,
but a little before, been reduced to ashes, by the son of Varus, by a strong wall and
towers, so that it became the bulwark, and one of the best cities of that canton ; and as
he had been successful enough to ingratiate himself with the new emperor, he built
another, a fine city, on the northern banks of the lake of Gennezareth, and called it
Tiberias, in honour of him, and from thence that lake came to be called the sea of
Tiberias. His brother Philip followed his example, and raised the village of Beth-
saida, on the opposite end of the same lake, into a magnificent city, and called it, liko-
wise, Julias, and gave the name of Caesarea to Paleas, the place where the Jordan had
its spring head, after he had greatly enlarged and beautified it. During this time
came out that edict of Tiberius, which obliged all Jews and Egyptians to depart from
the city of Rome, or, according to another, out of the territories of Italy,
Hitherto, Judea, though in a violent ferment, on account of the late tax, and some
other tumults which the Romans had appeased by main force, had not, however,
broke into such a violent and universal flame as it did after the coming of Pilate.
It was this governor, whose fierce, obstinate, and cruel temper hastened ou those sedi-
tions and revolts which did not end but with the total extirpation of the Jewish state.
His predecessors had, hitherto, wisely forborne to bring the Roman standards into the
city, because their bearing the images of men and living creatures made them to be
had in abomination by the Jews. But Pilate, who thought it beneath him to shew
them the same complaisance, ordered his troops, which were to winter in that metro-
polis, to enter it in the night with those standards covered, and caused them, on the next
morning, to be displayed. This new and shocking sight put the whole city into ala
uproar; they went to him, in a body, to Caesarea, where he then was, and begged of
him that they might be removed to some other place; but were answered that he could
not comply with their request, without glancing an affront on the emperor. As they
stood stiff in their petition, and he, in his denial, six whole days, five of which the former
had continued prostrate on the ground before his palace, night and day; he, at length,
came out to them, as with design to give them audience, and, being mounted on his
tribunal, which he had reared in the circus, gave the signal to some of his troops.
whom he had conveniently posted, to fall on them, and to murder all that should not
immediately depart, and who instantly came out and surrounded them. The Jews,
however, far from being terrified at so horrid a perfidy, meekly held out their necks
to those butchers, telling them and the governor, that the loss of their lives was nothing
so terrible to them as the violation of their laws ; and Pilate, who expected nothing
less than such a passive constancy in that turbulent nation, was so moved at it, that he,
at length, granted their request, and ordered the standards to be removed out of their
metropolis. - •
But as he seems to have been wholly bent upon mortifying the Jewish nation, he soon
resumed his usual course. A project came next into his head to Sct up a number of
94 LIFE of CHRIST.
shields in the royal palace of Jerusalem, in honour of Tiberius, but which the Jews
failed not to represent as an indignity offered to them, rather than a compliment to that
emperor. He had, it is truo, taken care that there should be no carved images upon
them that might give them offence, but the very inscription of them was, they thought,
contrary to their law ; otherwise, there was nothing more common, both before and
after the Jewish captivity, than for the Jewish monarchs to cover even the front of the
temple with such ornaments as the reader must have often observed through the course
of their history. The magistrates, therefore, of that metropolis, with the sons of Herod
at their head, went to represent to him, in the most civil terms, that such a consecration
was contrary to their laws, and to beg of him that he would pay a greater regard to
them. But their remonstrances not being able to prevail with him, they immediately
withdrew, and soon after sent a very pressing, but submissive, letter to Rome, which
had the desired effect. Tiberius immediately dispatched another to Pilate, wherein
he highly blamed him for what he had done, and ordered him to remove the shields
into some other place, which he accordingly did, and sent them to be hung up at
Caesarea. - r s
His next project to vex the Jews was to find out some specious pretence for drawing
money out of the sacred treasury. This, indeed, was the most effectual way to touch
them to the quick, next to the rifling of the temple; for he knew, but too well, their
invincible attachment to those two places. The plausible pretext he chose for it
was the bringing of an aqueduct, about two hundred furlongs off, into Jerusalem, the
expence of which he expected should be supplied out of that sacred depository, and
commanded, accordingly, of them, that a tax should be levied upon it. However, as
he knew that this would not fail to provoke the people into a mutiny, he took care to
provide against it, by causing a number of his soldiers to mix themselves with the crowd,
with clubs hid under their coats, to be ready, upon a signal, to fall upon the mutineers.
He was hardly seated on his tribunal before it was surrounded, accordingly, by a vast
concourse of the Jews, who came exclaiming against his project, and were some of the
meaner sort, as is usual in such mobs, accompanied their clamours with bitter invectives
against him. Pilate had not heard them long before he gave his men the signal, who
immediately fell on the Jews with then clubs, wounded, lamed, and even killed many
of them indiscriminately, and dispersed the rest.
All these calamities were so far from affecting any reformation among the Jews, that
their wickedness continued daily to increase. Zealously devoted to the Mosaic dispen-
sation, and equally tenacious for the traditions of the elders, they omitted the more
weighty matters of the law, justice, mercy, and truth ; and while they compassed sea
and land to obtain a proselyte, caused, through their abominable practices, the name
of God to be blasphemed among the Gentiles. Thus did darkness cover the land, and
gross darkness the people, immediately before that the sunzof righteousness arose with
healing in his beams. -- *
LIFE OF CHRIST. 95
CHAPTER IV.
THE MINISTRY of John THE BAPTrst,
The public appearance of John the Baptist---His divine mission foretold by the prophets,
and asserted by the evangelists---the date of the commencement of his mission—his
dress and diet compared with those of the present inhabitants of the east—his baptism
and general preaching---his particular address to the Pharisees, Sadducees, publicans,
and soldiers--the obscurity of Christ's private life---his baptism---the testimony of the
Father to the divine character of Christ---the temptation---reasons for God's permission,
and for Satan's conduct in this affair---how he was shewn all the kingdoms of the
earth---John confesses that he is not the Christ---John, having announced Christ to be
the Lamb of God, Andrew, and another disciple, Peter, Philip, and Nathaniel, become
acquainted with him---at the wedding in Cana, Christ turns the water into wine--
he attends his first passover---how many passovers there were during his ministry---
he cleanses the temple---the forty-six years which the temple had been building---Christ
converses with Nicodemus---John's last testimony to Christ---his imprisonment---
reflections.
*-
J OHN, the son cf Zachariah and Elizabeth, the peculiar circumstances of whose
birth and education have been already described, after remaining nearly thirty years in
obscurity, burst forth, on a sudden, upon the attention of the public. The evangelists
have not only given us a brief sketch of his history, but have unanimously concurred
to assert the divinity of his mission. -
The evangelist John tells us that the Baptist had a special commission from God,
being called to his office by inspiration, as the prophets were of old, and that he was
sent to bear witness of the light, or to point out the Messiah, whom he had called, in the
preceding fourth verse, the light of men, because it was one of the principal propheti-
cal characters of the Messiah, that he was to enlighten the world. John i. 6.8.
There was a man sent from God whose name was John. The samic came for a witness
to bear witness of the light, that all men, through him, might believe. He was not that
light, but was sent to bear witness of that light: though sent from God, he was not the
Word of God, who has enlightened the world ; but he came to point him out to man-
kind. Mark refers to this event, the fulfilling of Malachi iii. 1, Behold, I send any
messenger before thy face, who shall prepare thy way before thee. Matthew, Mark,
and Luke, observe, that John's preaching, the design of it, its efficacy upon the minds
of the people, and even the place where he first appeared publicly, were all foretold by
$6 LIFE of cHRIST.
the prophet Isaiah. For this is he that was spoken of by the prophet Esaias, saying,.
The voice of one crying in the wilderness, Prepare ye the way of the Jord, make his
paths straight. Luke, however, cites the passage more fully than the rest. Luke iii.
5, 6. Every valley shall be filled, and every mountain and hill shall be brought low, and
the crooked shall be made straight, and the rough ways shall be made smooth. ...And ałł
flesh shall see the salvation of God. Of these metaphors, which are plainly taken from
the making of roads, the meaning is, that Messiah’s forerunner, by preaching the doc-
trine of repentance, shall produce such a change in the minds of the Jews, that many
of them, laying aside their prejudices, shall receive and acknowledge Messiah when he
appears. After such a preparation of the way, mankind shall behold, not a splendid
temporal monarch, accompanied with a magnificent retihue, but the author of that
salvation which God has prepared before the face of all people. [Luke ii. 30, 31.]
Luke has marked the commencement of the Baptist's ministry with a great degree of
precision, ch. iii. 1, 2. Now, in the fifteenth year of the reign of Tiberius Caesar, Pontius
Pilate being governor of Judea, and Herod being tetrarch of Galilec, and his brother
Philip tetrarch of Ilurea, and of the region of Trachonitis and Lysanias, the tetrarch
of Abilene, Annas and Canaphas being the high-priests, the word of God came unto John.
the son of Šacharias, in the wilderness. This account is, however, attended with
several difficulties. 1. The reign of Tiberius had two commencements, one, when
Augustus made him his colleague in the empire, in the year of Rome 764, or 765, and
the other, when he began to reign alone, after Augustus's death, in 767. The earliest
of these computations is usually preferred, but it does not appear that any of them
would be attended with consequences at all dangerous to the credibility of the evan-
gelical history. 2. Luke says, Philip's dominions were Iturea and Trachomitis, but
Josephus says, they were Auranitis and Trachonitis. Reland reconciles the historian.
with the evangelist, by supposing that Iturea and Auranitis were different names of the
same country. 3. Annas and Caiaphas, we are told, were high-priests when John.
began his ministry. But, according to the institutions of the Jewish religion, there
could be only one high-priest, properly so called, at a time, that minister, being ty-
pical of the one mediator between God and man. The most probable solution, there-
fore, of this difficulty, is, that Annas was the high-priest, and Caiaphas his sagan, or
deputy, to whom, also, the title of high-priest might improperly be given.
John the Baptist began his public labours in the wilderness of Judea, and his ap-
pearance was every way, answerable to the ruggedness of the country. [Mat. iii. 4.]
...And the same John had his raiment of camels’ hair, and a leathern girdle about his loins;
and his meat was locusts and wild honey. These locusts were a species of large insects,
such as frequently destroy the crops in Barbary and Syria, and were, on a particular
occasion, the means of executing the wrath of God. Wild honey, the other article
of the Baptist's fare, is supposed, by many, to have been a kind of liquor, which, in
those countries, distilled from the trees. But because this kind of juice, when used
as food, was sometimes attended with bad effects, others are of opinion, that the wild
honey on which the Baptist fed was that which bees deposit in the hollow trunks of
trees, and of which there was great plenty in Palestine. [] Sam. xiv. 25.27.] It
will, however, be proper to compare the diet and clothing of the Baptist with those of
the present inhabitants of the same countries; and here we shall be considerably assisted
by the observations of the late Mr. Harmer. He is speaking concerning the use of
honey as a luxury in the east, and concerning the prediction that the Messiah should
eat butter tad honey, that he might learn to choose the good, and refuse the
evik -
“The account that is given of the diet of John the Baptist may be thought a
LIFE OF CHRIST. - & 97
much stronger objection. He lived on locusts and wild honey, and his way, of life is
represented, by our Lord, as the very reverse of the way of those who dwell in king's
courts, nay, as very different from his own; consequently, honey and locusts must be
thought to have been then reckoned very coarse sort of food, whatever honey may now
be among the Arabs. But the force of this difficulty lies in taking for granted what
is not to be admitted, that the management of John was like the affected rigour and
pompous abstinence of some superstitious hermits ; whereas, the account we have of
him only expresses great simplicity, that he contented himself with what nature offered
him in those retreats. This, to those that expected the Messiah’s should be an earthly
kingdom, and those that were concerned in introducing into it, great men, after the man-
ner of this world, might well be pointed out, by our Lord, as a thing extremely ob-
servable.” § -
There is a passage in Rauwolff that greatly illustrates this explanation, in which,
speaking of his passing through the Arabian deserts, he says, “We were necessitated
to be contented with some slight food or other, and make a shift with curds, cheese,
fruits, honey, &c.; and to take any of these, with bread, for a good entertainment.
The honey, in these parts, is very good, and of a whitish colour, whereof they take,
in their caravans and navigations, great leather bottles full, along with them ; this
they bring you in small cups, and put a little butter to it, and so you eat it with bis-
cuits. By this dish I often remembered St. John the Baptist, the forerunner of the
Lord, how he also did eat honey in the deserts, together with other food. , Besides this,
when we had a mind to feast ourselves, some ran, as soon as our master had landed at
night, to fetch some wood, and others, in the mean time, made an hole in the ground on
the shore, in the nature of a furnace, to boil our meat. So every company dressed,
accordingly, what they had a mind, or what they had laid up in store ; some boiled
rice, others ground corn, &c. And when they had a mind to eat new bread instead,
or, for want of biscuits, they made a paste of flour and water, &c.” Rauwolff speaks
of honey, fruits, curds, and cheese, as sorts of food that they were obliged to make a
shift with, and he opposes them to those eatables on which they sometimes feasted,
but, certainly, not because these things were in themselves coarse and mortifying,
for he tells us the honey was very good, and, elsewhere, speaks of the bringing sonse of
these things to the eastern tables of delicacies, at the close of their entertainments : but
he considers them, when alone, as being a slight sort of food, and which people are not
wont to be pleased with without something of a more solid kind. “Such, doubtless,
was the character of the Baptist’s abstemiousness ; not pompous, affected, and brutal,
like that of the hermits of superstition, (who more resemble Nebuchadnezzar in his
distraction than the forerunner of our Lord) but perfectly natural, as living among the
people of the wilderness, contenting himself, therefore, with a way of life sparing as
theirs, and, perhaps, more visibly dependant on what providence presented than even
they ; instead of living in abundance and profusion, after the manner of those that
º: in king's palaces, or eating bread and meat, and drinking wine, as our Lord
ld.”
“This explanation will, at the same time, remove a difficulty that might otherwise
arise from what modern authors have told us of the agreeableness of the taste of locusts,
and their being frequently used for food in the east. Dr. Shaw observing, that, when
they are sprinkled with salt, and fried, they are not unlike, in taste, to our fresh water
cray-fish ; and Russel saying, the Arabs salt them up, and eat them as a deli-
cacy.” -
Even his clothing of hair is mentioned by Rauwolff as in common use in tho
drºcrts; and he says, that he himself, in his travels among that people, put on a
... " - - O
9s LIFE OF CHRIST.
frock of this kind. There was nothing, then, in John, of excessive rigour, nothing of
an ostentatious departure from common forms of living in order to indulge in delicacies,
like those St. Jerom blames in the letter to Nepotian ; but, retiring into the deserts
for meditation and prayer, he lived, with great sim plicity, after the manner of the in-
habitants of those places, both with respect to dress and food.” - -
To some writers, however, these reasons are not quite saiisfactory. John resembled,
say they, the old prophets, particularly Elijah, in the coarseness of his clothing,
[2 Kings i. 8.] and in the abstemiousness of his diet. He wore a rough kind of gar-
ment made of camels' hair, probably, the sackcloth with which penitents and mourn-
ers used to cover their loins, and, sometimes, their whole bodies. [l Chron. xxi. 16.]
His extraordinary mortification, by which he acquired the air of an old prophet, was
intended to make the people reverence him. Besides, such a course of life was suit-
able to the doctrine of repentance which he preached. Accordingly, the public atten-
tion being turned towards him, the inhabitants of the country, who were all now ex-
pecting the Messiah, went out to him in multitudes. And, because he preached the
necessity of repentance, from the consideration that the kingdom of heaven was at hand,
many of all ranks, sects, and characters, submitted to confession of sins, baptism in
Jordan, and whatever else the prophet was pleased to prescribe as preparations for
that kingdom ; so eagerly desirous were all the Jews to have it erected among them
without delay. Then went out to him Jerusalem, and all Judea, and all the region
round about Jordan : And were baptized of him in Jordan, confessing their sins. *
The great "employment of John was preaching the baptism of repentance for the
remission of sins, i. e. explaining the nature, and declaring the necessity of baptism,
as a testimony, on the part of those who submitted to it, of the sincerity of their repen-
tance, and on the part of him who administered it by the commandment of God, as a
scal or token of the remission of their sins. Perhaps, also, as the Jews themselves were
required, by John, to submit to baptism, it signified, that, together with their sins,
they were to renounce the institutions of Moses, just as the Gentile proselytes, by their
baptism, were understood to renounce, not their sins only, but the profession of hea-
thenism also. Wherefore, if this opinion may be admitted in every view of this rite,
the Baptist, by preaching it as necessary, and by administering it to all who were
willing to receive it, prepared the people for the coming of Messiah. -
As the chief subject of the Baptist's preaching was repentance, i. e. a complete change
of principles, and, consequently, of practice, it surprised him, not a little, to find among
those who came confessing their sins, and desiring baptism, many of the Pharisees, a
sect generally puffed up with an high opinion of their own sanctity. He was equally
astonished at the Sadducees, who, though they did not believe any thing at all of a
future state, expressed the greatest earnestness to obtain remission. In a word, he
wondered to see the whole people so much moved with his threatenings, especially
as he knew that they confidently expected salvation on account of their being
Abraham's children, a conceit of which they were extremely fond, and which they
seem to have derived from a misinterpretation of Jeremiah xxxi. 35, 37. Wherefore,
as a rebuke of their presumption on this head, he called them, in his exhortation, the
offspring of vipers, instead of the children of Abraham, plainly alluding to Gen. iii. 15,
where wicked men are called the seed of the serpent. Who hath warned you, he asks,
to flee from the wrath to come 2 By what means have you been awakened to a sense
of the danger you are in from the impending judgment of God 2 Or his questions may
imply a strong negation, as if he had said, I have not shewed you that you can flee
from the wrath to come merely by baptism without repentance. It seems the Pha-
risees and Sadducees desired his baptism only as the ceremony of admission into the
LIFE OF CHRIST. 99.
Messiah's kingdom, not as an obligation to amendment. Moreover, because reason.
and experience prove that confession of sins, a present sorrow for them, and warm
resolutions of forsaking them, neither necessarily, nor always, are attended with re-
formation, the Baptist insisted on the fruits of repentance, as well as on repentance
itself. Bring forth, therefore, fruits meet for repentance : do the works that should
proceed from a penitent disposition. And, that his doctrine might take the faster
hold of them, he shewed them the folly of expecting salvation merely on account of
their descent, assuring them that their being Abraham's children would be no protec-
tion to them if they continued in their sins. He enquired, earnestly, who could have
warned such unlikely people as they were to receive his instructions of their neces-
sity of fleeing from the impending wrath of God, and exhorted them not to rest
satisfied with their professions of sorrow for sin, but to bring forth fruits meet for repen-
tance; to do such works as would evidently prove that their professions were sincere,
and their motives essentially different from those by which they had been hitherto
actuated. Think not to say within yourselves, we have JAbraham to our father, for I
say unto you, that God is able of these stones to raise up children unto JAbraham. God,
who formed Adam and Eve out of the dust of the earth, and gave Abraham a son by
Sarah, when she was past the age of child-bearing, can raise up children unto that
patriarch, even out of the stones under your feet; or, as others interpret the word,
can give him children from among the Gentiles, who, by imitating his piety and ho-
Iiness, shall partake with him in the blessing. Thus the Baptist took from those pre-
sumptuous men the ground of their confidence, by affirming that God could perform
his promises to Abraham, though the whole Jewish nation were rejected by him, and
excluded from heaven, the seed, like stars in the heavens for multitude, that was prim-
cipally intended in the promise, being a spiritual progeny. To enforce his exhortation,
he told them they had no time to delay their repentance, because the patience of God
was very nearly come to an end with respect to them. His judgments were at hand,
and ready to be inflicted; so that if they continued unfruitful, notwithstanding the
extraordinary means that were now to be tried with them, destruction would speedily
overtake them. And now, also, the aw is laid to the root of the trees ; therefore,
every tree which bringeth not forth good fruit, is hewn dozen, and cast into the
jire. - -
The more clearly to illustrate the force and simplicity of John the Baptist's teaching,
Luke has informed us of the answers which he gave to different descriptions of per-
sous who requested the privilege of his baptism. The Jewish nation was become,
at this time, so exceedingly depraved, that many of those who made pretensions to
religion supposed that sacrifice would be accepted instead of obedience, and that they
should be perfectly justified in neglecting the duties which they owed to their neigh-
bours, or even to their parents, if they were but liberal in subscribing to the sacred
treasury. When, therefore, the people inquired what they should do to avoid the
judgments of God, he exhorted such of them as had two coats to impart to them
that had none, and they that had meat to pursue similar conduct. The publicans,
who are mentioned in the New Testament, were inferior Jewish tax-gatherers, who
collected, at discretion, the taxes of small districts, and paid certain stipulated sums
to the Roman knights, who were appointed to receive the revenue of the provinces.
They were infamous for their habits of oppression, and greatly detested by their coun-
trymen in general. They, therefore, were commanded to content themselves with the
reasonable profits of their office, and exact no more than they were required to repay
into the Roman treasury. The Jews who had entered into the military service of the
Romans were enjoined to abstain from all acts of violence on the person; gnd pro-
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100 IIFE OF CHRIST.
perties of their neighbours, from all attempts to enrich themselves by false information,
or by manifesting a mutinous disposition to compel their officers to purchase their
services by donations. Thus the Baptist, in his exhortation to penitents who asked
his advice, did not follow the example of the Jewish teachers, for he was far from
recommending the observation of ceremonies and precepts of men's invention. He
attended to the character of the persons, reproved the vices to which they were
most addicted, and he strenuously enjoined the great duties of justice, charity, moder-
ation, and contentment, according as he found those who applied to him had failed in
them: ' And so, by giving Pharisees, Sadduceds, publicans, soldiers, and all sorts of
persons, instructions adapted to their circumstances and capacities, he prepared them
for receiving the Messiah, of whose approach he was informed by divine inspiration,
though he was yet ignorant of the particular person who was prepared to sustain that
exalted character.
Thus John the Baptist acquired an extraordinary reputation by the austerity of his
life, the subject of his sermons, the fervency of his exhortations, and the freedom,
impartiality, and courage, with which he rebuked his hearers. Yet his fame re-
ceived no small addition from the various rumours current in the country at that time.
For the vision which his father Zacharias had seen in the temple, the coming of the
eastern philosophers to Jerusalem, the prophecies of Simeon, the discourses of Anna,
the perplexity of Jerusalem, and Herod's cruelty, though they had happened full
thirty years before this, must still have been fresh in the memories of the people, who, no
doubt, applied them all to John. Their expectations, therefore, being raised to a very
high pitch, they began to think he might be the Christ, and were ready to acknowledge
him as such ; so that, had he aspired after grandeur, he might, at least for a while,
have possessed honours greater than the sons of men could justly claim. But the
13aptist was too strictly virtuous to assume what he had no title to, and, therefore,
he declared plainly that he was not the Messiah, but the lowest of his servants, one
sent to prepare his way before him. At the same time, to give his hearers a just
idea of his master’s dignity, he described the authority and efficacy of his ministry.
[Luke iii. 15.].And as all the people were in expectation, and all men mused in their
hearts of John, whether he were the Christ or not. John answered, saying unto them
all, I indeed baptize you with water. I am sent from God, and the message I bring is,
that all ranks and orders of persons must repent. Withal, to impress this doctrine
the more deeply upon their minds, I address their senses by washing all my disciples
with water —but one mightier than I cometh ; there is an infinitely greater than I
ready to appear, viz. the Messiah, the latchet of whose shoes I am not worthy to unloose,
(Matt. whose shoes I am not worthy to bear away,) i. e. to whom I am not worthy to
perform the meanest servile office: he shall baptize you with the Holy Ghost and
with fire: his baptism shall be unspeakably more efficacious than mine, for he will
bestow on you the gifts of the spirit. Perhaps the Baptist had, likewise, in view
here, Mal. iii. 2, where Messiah is compared to a lefiner's fire, on account of the judg-
ments he was to inflict on the Jews for their unbelief. Moreover, as the efficacy of
his baptism will be much greater than mine, so will his authority be greater; for he
will bring all men before his tribunal, to receive sentence according to their deeds.
Whose fan is in his hand, and he will thoroughly purge his floor, and will gather thc
wheat into his garner, but the chaff he will burn with fire unquenchable. The Baptist
here has the forecited passage of Malachi plainly in his eye, and, by applying it to
Jesus, he intimated to the people that he was the refiner spoken of by that prophet.
While Jonn was thus employed at Bethabara in baptizing the multitudes, our
blessed Redeemer was spending his life in retirement at Nazareth. The greater part
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LIFE OF CHRIST. 101
of that generation which had witnessed the miraculous circumstance of his infancy,
had sunk into the grave ; and most of those who remained had been, probably, so far
disappointed by his not earlier assuming his exiraordinary character, that they either
had almost forgotten the predictions of Simeon and Anna, or supposed them to have
some other meaning than what the words appeared to convey. So little was the ex-
pectations of the public directed to Jesus, that John the Baptist himself, though a
near relation, declared himself ignorant that he was the Messiah, John, however,
was so well acquainted with our Lord's superior piety and holiness of life, that he
conceived it absolutely improper that Jesus should mingle with the crowd of aban-
doned characters who had offered themselves to baptism, and refused to wash him
with water in whom no impurity could be discovered. Our Lord did not sustain John's
excuse, but insisted upon being baptized, because it became them to fulfil all righ-
teousness. This expression might, perhaps, mean, in general, that it became, the
faithful to conform to every divine appointment; or he may have fiad the Leviticaiºlaw.
in view, Exod. xxix. 4, xl. J2.] which ordained that the priests, at their consecra-
tion, should be purified by washing ; and desired to obey the letter, as well as the
spirit of that Jaw, before he entered on his ministry, wherein he discharged the office
of iligh-priest for all the nations of the world. Christ's baptism being proper on these
accounts, he urged it, and John, at length, compied, baptizing him in Jordan before
a multitude of spectators. But as he had no need of the instructions that were given
after baptism, he came straightway out of the water ; and, kneeling down on the
banks of the river, prayed, probably, for the influences of the Spirit, whereby his
future ministry would be rendered acceptable to God, and effectual unto the salvation
of men. And Jesus when he was baptized went up straightway out of the water.
Luke iii. 22. And, praying, the heaven was opened (Mark, to him); and ihe Holy
Giuſst descended in a bodily shape, like a dove, upon him. Mat. iii. 17, Amid, to, a voice
jrom heaven, saying. This is (Mark, thou art) may beloved son in whom (Mark, in theey
I am well pleased. The epithet beloved, given to the son on this occasion, marks the
greatness of his Father's affection for him, and distinguishes him from all others to
whom the title of God's son had formerly been given. Accordingly we find our
Lord alluding to it, with peculiar pleasure, in his intercessory prayer. John xvii. 26,
“And I have declared unto them thy name, and will declare it, that the leve where-
with thou hast loved me may be in them, and I in them.” It was, therefore, the voice
of God the Father that was heard at Christ's baptism, probably, loud like thunder,
as in the instance recorded, John xii. 29, making a sound which no human organ of
speech was able to form, and, consequently, could not be mistaken for the whispering
.. º any one present. See Prov. viii. 30, to which, it is thought, the voice
&ll UIC 62Ol. ; -
. The Son of God was one of the Messiah's known characters, [Mat. xvi. 16. Mark
xiv. 61. John i. 49.] founded on Psalm ii. 7, Isa. vii. 14, where it is expressly at-
tributed to him. And, therefore, according to the received language of the Jews,
Jesus was, on this occasion, declared from heaven to be their long expected deliverer ;
and his mission received a most illustrious confirmation from the Father Almighty, a
confirmation on which Jesus himself laid great stress, as absolutely decisive. John v. 37.
For, lest the people might have applied the words of the voice of the Baptist, the
Holy Spirit alighted upon Jesus, and remained visible for some time in the before men-
tioned sensible symbol, [John i. 33.] which, probably, surrounded his head in the form of
a large glory, and pointed him out as God's beloved son in whom the richest gifts and
graces resided. ... Thus all present had an opportunity to hear and see the miraculous
testimony, particularly the Baptist, who, as soon as he beheld the Spirit reluuining
102 * LIFE OF CHRIST.
on Jesus, cried out, [John i. 15.] This is he of whom I spake, when I told you he that
cometh after me is preferred before me, namely, by God, Erasmus supposes that John
here refers to the honours which he knew had been paid to Jesus in his infancy, by the
angels who announced his birth to the Bethlehem shepherds, by the shepherds them-
selves, by the eastern magi, by Simeon and Anna, honours which could not be paralleled
by anything that had happened to him. But the words seem to have a more extensive
meaning, comprehending the superior dignity of Christ's nature, office, commission,
and exaltation, as mediator. This appears plainly from Mat. iii. 11, the passage here
referred, to : For he was before me... it is fit that Jesus should be raised above, because
he is a person superior in nature to me; for, though he was born after me, he existed
before. The evangelist John adds, [John i. 16.] And of his fulness have all we re-
ceived, and grace for grace. The last expression is frequently translated grace upon
grace, referring to the richness and freedom of the supply, which the apostles, and
all succeeding Christians, have derived from the inexhaustible fulness of our Saviour's
"perfections. [John i. 17.] For the law was given by Moses, but grace and truth came
by Jesus Christ. It is in this present dispensation that the truth and mercy of God
are more clearly revealed, than they ever were before the incarnation of the Messiah.
No man hath seen God at any time ; neither Moses, nor any other prophet, who, in
former ages, delivered the will of God to men, ever saw the divine Being ; and,
therefore, they could not make a full discovery of his perfections and councils to men.
The only person who ever enjoyed this privilege was the Son of God, who is in the
bosom of the Father. He always was, and is, the darling object of his tenderest af-
ſection, and the intimate partner of his councils, and, therefore, he was able fully
to declare the great purpose of God concerning the redemption of the world. The
ouly begotten Son, who is in the bosom of the Father, he hath revealed him. It may
not be improper to observe, that the descent of the spirit on Jesus was predicted,
Isa. xlii. 1, lxi. 1. In like manner the voice from heaven is supposed to be predicted,
Psalm ii. 7, The Lord hath said unto me, thou art my son. - *-
Jesus having received those different testimonies from his Father, from the Spirit,
and from John the Baptist, all given in presence of the multitudes assembled to
John's baptism, began his ministry when he was abont thirty years old, the age at which
the priests entered on their sacred ministrations in the temple. Then Jesus, being
full of the Holy Spirit with which he had been just anointed in so extraordinary a
manner, returned from Jordan, where he had been baptized, and immediately after this
was led by the strong impulse of that Spirit on his mind into that desolate and solitary
P. the wilderness, that he might there be exercised and tempted by the most vio-
ent assaults of the devil; and, by conquering him, afford an illustrious example of
heroic virtue, and lay a foundation for the encouragement and support of his people,
in their future combats with that malignant adversary. - -
And he was there in the wilderness forty days, and, during that time, he was
tempted by Satan, and, also, was surrounded with a variety of the most savage and
voracious kinds of wild beasts ; but they were so overawed by his presence, that (as
in the case of Daniel, when in the den of lions, Dan. vi. 22.) none of them offered him
the least injury ; and in all those days he did eat nothing at all. e.
And when he had thus fasted forty days and forty mights, as Moses, the giver of the
law, [Exod. xxxiv. 28.] and Elias, the great restorer of it, had done before him,
[l Kings xix. 8.] having been thus far miraculously borne above the appetites of
nature, at length he felt them, and was very hungry, but was entirely unprovided with
any proper food.
Andjust at that time the tempter, coming to him in a visible form, (putting on a
LIFE OF CHRIST 103
human appearance, as one that desired to inquire further into the evidences of lris
mission,) said, If thou art the Son of God in such an extraordinary manner as thou
hast been declared to be, and art indeed the promised Messiah who is expected under
that character, command that these stones become loaves (of bread,) to relieve thy
hunger, for in such a circumstance it will undoubtedly be done.
But Jesus answered and said unto him, It is written in the sacred volume, [Deut.
viii. 3..] “Man shall not live by bread only, but by every word proceeding out of the
mouth of God, or by whatever he shall appoint for the preservation of his life.” He
can, therefore, support me without bread, as he fed the Israelites in the wilderness ;
and, on the other hand, even bread itself, if these stones were turned into it, could
not nourish me without his blessing, which I could not expect were I to attempt a
miracle of this kind, merely in compliance with thy suggestions, without any intimation
of my Father's will. * *.
Then, as the devil found it was in vain that he had tempted Christ to a distrust
of providence, he was for trying to persuade him to presumption ; and, to this end,
he taketh him along with him to Jerusalem, which, being a place where God dwelt
in so distinguishing a manner, was commonly called the Holy City, and there he
setteth him on one of the battlements of the temple, which, in some parts of it, and
particularly over the porch, was so exceeding high, that one could hardly bear to
look down from it. And, as he stood upon the brink of this high precipice, the
tempter saith unto him, If thou art, indeed, the Son of God, cast thyself down coura-
geously from hence, and mingle with those that are assembled for the worship of
God in yonder court. The sight of such a miracle will undeniably convince them
of the truth of thy pretensions ; and thou camst have no room to doubt for thy safety,
for thou well knowest it is written, [Psalm xci. 11, 12.] “He shall give his angels.
a charge concerning thee to keep thee, and they shall bear thee up in their hands,
lest thou shouldest, by any accident, dash thy foot against a stone.” And surely
the Son of God, may depend upon a promise which seems common to all his
§ {L} ilts. - - -
And Jesus answering said unto him, It is also written, to prevent the ungrateful
abuse of such gracious promises as these, [Deut. vi. 16.] “Thou shalt not tempt
the Lord thy God,” by demanding farther evidence of what is already made suffi-
ciently plain, as my relation to God is by the miraculous and glorious testimony he
hath so lately given me. w
Again, the devil being resolved once more to attack him by the most dangerous
temptation he could devise, taketh him up into a mountain in those parts, which
was exceeding high, and from thence, in a moment of time, sheweth him all the king-
doms of the world, and the glory of them. And, with the most egregious impudence
and falsehood, the devil said unto him, All this extensive power, all these splen-
did things will I give thee, and all the glory of them, which thou hast now before
thee, (for it is all delivered to me who am the prince of this world, and I give it to
whom I please); and, great as the gift is, I am so charmed with that wisdom and
magnanimity which I have now observed in thee, that I propose to give it thee upon
the easiest terms thou canst imagine, for all that I desire is, that thou shouldest pay
ame homage for it ; if, therefore, thou wilt but fall down and worship me, upon thy
making this little acknowledgment to me, all these things shall be thine.
Then Jesus, moved with indignation at so blasphemous and horrid a suggestion,
answered and said unto him, with becoming resentment and abhorrence, Get thee
hence, Satan, and begone out of my sight, for I will no longer endure thee near me ;
for it is written as a fundamental precept of the law, [Deut. vi. 13.]. “ Thou shalt
|
104. ... t LIFE OF CH&HST.
worship the Lord thy God, and him only shalt thou serve.” It would, therefore, be
unlawful thus to worship thee, who art no other than a mere creature, eyei, titough
thou wast indeed his deputy on earth; and how much more, then, must it be so, as
thou art, in reality, the great avowed elemy of God and man, for such, under aii thy
disguise, I well know thee to be. - * -
And when the devil had ended all the temptations we have given an account of,
being so baffled and confounded as not to be able to present any others which seemed
more likely to succeed, he departed from him for a season, yet secretly meditating
some future assault. [compare John xiv. 30.]
And then, the devil having left hira, behold, a detachment of angels came and
waited upon him, furnishing him with proper supplies for his hunger, and congratu.
lating so illustrious a victory over the prince of darkness. & . . tº
... To have a just notion of this extraordinary event, we must consider it in two lights :
1. As it was permitted by God. 2. As it was executed by the tempter. -
The reasons why God permitted his son to be tempted of the devil were such as
these : 1. That he might become a faithful and merciful high-priest ; one who can
succour his people in time of need, and pity them when they happen to fall by temp-
tation. The apostle assigns this reason expressly. [Heb. ii. 17, 18.]. Wherefore,
in all things it behoved him to be made like unto his brethren, that he right be a mer-
ciful and faithful high-priest, in things pertaining to God, to make reconciliation for
the sins of the people, for in that he himself hath suffered, being tempted, he is able to
succour them that are tempted. See also chap. iv. 15. 2. That his example might be
a complete pattern of all the virtues. Jesus, like a wise and valiant general, under-
vent, himself, all the hardships attending his service, that we, his soldiers, might be
animated to sustain them together with him. He has gone before us, not only in
poverty and reproach, and contempt of sensual pleasure, but was given up to be
tempted of the devil, that his people might not be dismayed by such dispensations of
providence, but be taught to expect them, especially after having had proofs of the
divine love, and manifestations of his presence. Also, that we might know, both
what sort of an eitemy we have to encounter, and the kind of temptations he wili
assault us with : pāriicularly, that there is no impiety or wickedness so gross, but he
will tempt even the best of men to commit it. - - *
Farther, it was designed to shew us, that the devil, though a strong enemy, may be
overcome, and by what means ; and to stir us up to constant watchfulness. Hence
this conflict, though managed in the presence of God and the angels only, was, in
due time, made public, for the instruction of mankind. 3. That our Lord might,
with the greater advantage, begin and carry on his ministry, in the course of which
he was to accomplish the salvation of men, it was necessary that he should first of all
vanquish the strongest temptations of the old serpent, who had formerly brought ruin
on mankind. His sustaining the temptations of the devil, therefore, when he en-
tered on his ministry, teaches us, that no man is so rightly qualified to preach the
gospel as he who, by temptation, has been fortified against luxury, ambition, pride,
lºvetourne, and such like passions, with which the devil overthrows the
simple. s --
On the other hand, the motives which induced the devil to undertake this temp-
tation might be, 1. His general desire of seducing men to sin. 2. Some particular
end, which he proposed to accomplish thereby. It is reasonable to believe that God’s
gracious intention to save the world by his Son was not entirely concealed from the
eyii spirits. If so, they might be led by the prophecies to conjecture, that this was
the period fixºd, in the decrees of heaven, for the advent of God's Son. That the
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LIFE of CHRIST 105
devils are acquainted with the scriptures is evident from the citation which we find
the tempter making out of the Psalms, on this occasion. Besides, they might be core-
firmed in their opinion by the general expectation of the Messiah, with which all
the east was now filled. If, therefore, they had any how received intelligence of the
wonderful things which accompanied the birth of Christ, or, if having been witnesses
to the descent of the Spirit upon him at his baptism, some of them had heard the voice
from heaven, declaring him the Son of God, they could not but have a strong curiosity
to know whether he was really the great personage so long expected by men. The
resolution of this point was, undoubtedly, of the greatest moment to them, because
the part they were afterwards to act, in carrying on their own projects for destroying
the human race, depended, in a great measure, upon it. Wherefore, all the time
Jesus was in the wilderness, the chief of the evil spirits, as being best qualified for
the undertaking, beset him with a multitude of temptations, in order, if possible, to
discover who he was, The form in which two of his temptations run, seems to favour
this conjecture. If thou be the Son of God, command that this stone be made bread.
If thou be the Son of God, cast thyself down from hence. Besides, unless the tempter
had been in doubt as to the character of Jesus, it is not to be imagined that he should
have attempted to seduce him at all. . . -
A difference of opinion has been obtained respecting the way in which Satan ex-
hibited to our Lord all the kingdoms of the world, and the glory of them. It is
pretty generally thought that.this was done only in vision; but Dr. Macknight
assigns the following reasons for a contrary judgment. • -
“That this temptation was founded on a real, not an imaginary sight, or vision of
the kingdoms of the world, is evident from the devil's carrying our Lord up into an
exceeding high mountain to view them. For had it been either a delineation of the
kingdoms in a map, or a visible representation of them in the air, or a vision of them
in an extacy, or a sight of them in a dream, or a view of them by being carried round
the globe in a moment of time, that is meant, might have been done anywhere, as well
as on a high mountain. Nevertheless, a real sight of all the kingdoms of the world,
from any high mountain whatsoever, may scem impossible, and therefore must be
considered particularly. It is said, Deut. xxxiv. 1.3, And Moses went up from the
plains of Moab unto the mountain of Nebo, the top of Pisgah, that is over against
Jericho, and the Lord shewed him all the land of Gilead unto Dan, Gilead was the
cºuntry beyond Jordan, and Dan was the boundary northward. Moses, therefore,
on the top of Nebo, saw it to its utmost limits on every hand. ...And all Naplitali, and
the land of Ephraim, and all the land of Judah, unto the utmost sea, and the south, and
the plain of the valley of Jericho, the city of palm-trees, unto 2 oar. Naphtali was
the most northern part of the land of Israel on this side Jordan; Ephraim was the
middle region ; Judah was the southernmost tribe; the utmost sea was the Medi-
terranean ; the south was the country between Palestine and Egypt; and the plain
of the valley of Jericho unto Zoar was that which extended from Jericho to Zoar,
encompassing Asphaltite lake, on the southern shore of which Zoar stood. From the
top of Nebo, therefore, Moses saw, not only the country beyond Jordan, but the
whole region on this side of the river, from north to south, and westward as far as the
Mediterranean sea. This mountain of Nebo, over against Jericho, whence Moses
had the prospect of the whole land, may have been that from which the devil shewed
our Lord all the kingdoms of the world, that is to say, the whole land of promise, for so
the word is used in the literal sense, at least, of Rom. iv. 13, The promise that he should
be the heir of the world, was not to JAbrahaan, or to his seed through the law, but
through the righteousness of faith. The land of promise, in its largest signification,
P * .
106 - LIFE of CHRIST.
reached from the Euphrates to the Mediterranean, east and west ; and from Egypt, on
the south, to beyond Sidon northwards. [Deut. xi. 24.] In Joshua's time, that ex-
tent of country contained thirty distinct principalities, besides the Philistines and the
Sidonians, as Spanheim observes. And, even in our Lord's time, it comprehended
several kingdoms, some of which are mentioned Luke iii. I. All these the devil
pointed out to Jesus in the temptation, taking particular notice of their glory, that
is, their great and opulent cities, their rich fields, their hills covered with woods and
cattle, their rivers rolling through fertile valleys, and washing the cities as they
passed along ; and promised to put him in possession of the whole instantly, if he
would fall down and worship him. By confining this prospect to the land of
promise, the third temptation will appear to have had a peculiar force. The devil,
that he might know whether Jesus was Messiah, offered to give him all the kingdoms
of the land, to which Messiah had an undoubted right. See Psalm ii. 8. lxxii. 8.
He hoped thus to have enticed him to commit idolatry, thinking, if he was not Mes-
siah, he would eagerly embrace this as the speediest way of accomplishing his
designs.” - 3.
Before this subject is dismissed, it may not be improper to take notice, that, ac-
cording to the tradition, which, at present, subsists among the Christian inhabitants
at Palestine, the scene of the temptation of the kingdoms was different from where
I have placed it. For Mr. Maundrel, in his travels, tells us, that, in passing from
Jerusalem to Jericho, after travelling some hours among hills and valleys, they arrived
at the mountainous desert into which our Lord was led by the Spirit to be tempted by
the devil. “ A miserable dreary place,” says he, “it is consisting of rocks and
mountains, so torn and disordered, as if the earth had here suffered some great coll-
vulsion, in which its very bowels had been turned outward. . From the tops of these
hills of desolation, we had, however, a delightful prospect of the mountains of Arabia,
the Pead sea, and the plains of Jericho, into which last we descended, after about
five hours march from Jerusalem. As soon as we entered the plain, we turned upon
the left hand, and, going about an hour that way, came to the foot of the Quarantania,
(so called from our Lord's forty days’ fast) which, they say, is the mountain where
the devil tempted him with the visionary scene of all the kingdoms and glories of the
world. It is very high and steep, and its ascent, not only difficult, but dangerous.”
Nevertheless, from this description it appears, that the mountain Quarantania is not
so high as to afford the prospect of the kingdoms, in the literal sense, in which, alone,
this article of the history, I should think, ought to be understood.”
About this time the rulers at Jerusalem were informed, that the Baptist's extraor-
dinary sanctity, zeal, and eloquence, together with the solemnity of his baptism, had
made such an impression on the people, that they were beginning to think he might be
the Messiah. They judged it proper, therefore, that, certain of their number, whose
capacity and learning rendered them equal to the task, should go and examine him.
[John i. 19, 20.] And this is the record of John, when the Jews sent priests and
Levites to Jerusalem, to ask him, Who art thou : And he confessed, and denied not,
but confessed, I am not the Christ. To every candid judge, the declaration which,
on this occasion, John made so freely to the priests and Levites, and which, on other
occasions, he repeated publicly in the hearing of the people, will appear a strong proof
of his divine mission, notwithstanding he did no miracle. For when deputies from so
august a body as the senate of Israel seemed to signify, that, in order to their acknow-
Hedging him as Messiah, they wanted only a declaration from himself; if he had been
an impostor he would immediately have grasped at the honours offered him, and have
given himself out for Messiah: but he was animated by a different spirit. Integrity
LIFE OF CHRIST. - - 107
and truth were, evidently, the guides of his conduct. Why, then, should we entertain
any doubt of his mission, seeing he expressly claimed the character of a messenger
from God.' [John i. 21.] And they asked him, what then, art thou Elias 2 and he
saith, I am not. The Jews expected that the old prophet Elijah was to come in per-
son before Messiah appeared. This notion they entertained very early, as is evident
from the LXX. translation of the passage in Malachi, on which their expectation was
founded. And, behold, I scnd to you Elias the Tishbite, before thc day of the Lord
cometh. Wherefore, that the Baptist, on being asked if he was Elias, should have
answered in the negative, needs not to be thought strange. For, though the name
of Elias did truly belong to John, Malachi having called him thereby, he was not
the person whom the people expected, and the priests meant, when they asked him,
...Art thou Elias 2 Art thou that prophet whom Moses assured us God will raise up,
and of whom we are in daily expectation ? [John vi. 14.] Or their meaning may
have been, art thou Jeremiah, or any of the old prophets, raised from the dead P for
it appears from Matt. xvi. 14, that they thought Messiah would be preceded by some
extraordinary personage. And he answered, No. Then said they unto him, Who art
thou? that we may give an answer to them that sent ; what sayest thou of thyself?
We are sent by the supreme council, who have a right to judge persons pretending
a commission from God, as you seem to do, by baptizing and gathering disciples.
It becomes you, therefore, to give an account of yourself to us, that we may lay it
ibefore them who have sent us. He said, I am the voice of onc crying in the wilderness,
Make straight the way of the Lord, as said the prophet Isaias. I am really sent of
God, being Messiah’s harbinger, whose character and office is described by Isaiah xl. 3,
and this at:swer you may carry to the senate. The late archbishop of Cambray
beautifully illustrates the humility of this reply, as if this illustrious prophet had said,
“Far from being the Messiah, or Elias, or one of the old prophets, I am nothing but
a voice, a sound, that, as soon as it has expressed the thought of which it is the sign,
dies into air, and is known no more.” - **
JAnd they which were sent were of the Pharisees. The priests and Levites who were:
sent from Jerusalem to inquire concerning the Baptist's character and mission, were
of the sect of the Pharisees. This the evangelist mentions, because the decisions of
the Pharisees were held, by the common people, as infallible. Wherefore, as their
-sect had declared that only proselytes were to be baptized, they found fault with,
John for baptizing the Jews, seeing he was neither Messiah, nor Elias, nor that pro-
phet. They thought his altering, in this manner, their institutions, was an exercise
of authority, which, by his own confession, did not belong to him. And they asked
'him, and said unfo him. Why baptizes: thou then, if thou be not that Christ, nor
Elias, neither that prophet & John answered them, saying, I baptize, to shew you.
the nature and necessity of repentance, but it is with water only, which cannot cleanse
you from your sins, as the washing, predicted by Zechariah, will do. That more.
efficacious baptism will be dispensed unto you by Messiah, who is, at present, among
you, though you do not know him, because he has not manifested himself. Besides,
in dignity, Messiah is infinitely my superior, for I am not worthy to be his servant, or
to do him the meanest offices : but there standeth one among you whom you know.
not. He it is, who, coming after me, is preferred before me, whose shoes' latchct I am not
worthy to unloose. These things ºvere done in Bethabara, beyond Jordan, where John,
was baptizing ; consequently, in presence of a great multitude of people. -
It seems, Jesus returned from the wilderness about the time that the priests and
Levites arrived at Bethabara; for the day after they proposed their questions, he hap-
JPelled to pass by while the Baptist was standing with the multitude on the banks of
P 2 -- *
108 - - LIFE OF CHRIST.
the Jordan. But the business of Messiah's forerunner being to lead the people to
Messiah, John embraced this new opportunity of pointing him out to them. The
neart day, John seeth Jesus coming unto him, and saith, Behold the Lamb of God,
which taketh away the sin of the world. Grotius understands this of Christ's re.
forming men's lives. But as the words are plainly an allusion to the lambs offered for
the atonement of sin, and, particularly, to the lambs offered daily, in the morning and
evening sacrifices, their meaning must be this : Behold him who was represented
by the lambs offered in the sacrifices prescribed by the law, and who is, himself, the
great sacrifice, for whose sake God will forgive the sins, not of the Jewish nation only,
but of the world. Lamb of God, therefore, is the, great Lamb, as mountains of God
are great mountains; or it signifies the Hamb, or sacrifice, appointed by God.
John i. 31.37.] And I knew him not, but that he should be made manifest to
Israel, therefore am I come baptizing with water. And John bare record, saying,
I saw the Spirit descending from heaven, like a dove, and it abode upon him. And
I knew him not, but he that sent me to baptise with water, the same said unto me,
Upon whom thou shalt see the Spirit descending and remaining on him, the same
is he that baptizeth with the Holy Ghost. And I saw and bears record that this
is the Son of God. Again, the mert day after, John stood, and two of his disciples :
..And, looking upon Jesus as he walked, he saith, Behold the Lamb of God / And
the two disciples heard him speak, and they followed Jesus. John pointed out
Jesus to the two disciples, probably, because they had been absent when the Spirit
descended upon him, and the voice from heaven declared him to be the Son of God.
But, having now had an account of these things from their master, they desired to
become acquainted with Jesus, and, for that purpose, followed him. Jesus knowing
their intentions, turned about and invited them to go along with him. Then Jesus
turned and saw them following, and saith unto them, What seek ye 2 They said
unto him, Rabbi, (which is to say, being interpreted, Master, ) where dwellest thou ?
He saith unto them, Come and see : they came and saw where he dwelt, aud abode
with him that day, for it was about the tenth hour. This is supposed, by some,
not to be the tenth hour, according to the Jewish reckoning, but to be ten o'clock in
the forenoon, which was the tenth hour according to the Romans. [John i. 40.] One
of the two which heard John speak, and followed him, was .Andrew, Simon Peter's
brother. Probably, John the evangelist was the other, it being his custom to conceal
his own name in his writings. He [Andrew] first findeth his own brother Simon,
and saith unto him, we have found the Messiah, which is, being interpreted, the
Christ. It seems, the Baptist’s testimony, joined with the proofs offered by Christ
himself, in the long conversation which the two disciples had with him, fully convinced
Andrew. And he brought him to Jesus, and when Jesus beheld him, he said, Thou
art Simon, the son of Jong, thou shalt be called Cephas, which is, by interpretation,
a stone. Though Jesus had never seen Simon before, immediately on his coming in,
he saluted him by his own and his father's name, adding, that he should afterwards
be called Cephas, that is, a rock, on account of the strength of his mind, and the
unshaken firmness of his resolution ; also, because the Christian church was to be
built on his labours, as on a solid foundation. [John i. 43.45.] The day following
Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow
me. Now Philip was of Bethsaida, the city of JAndrew and Peter. Philip findeth
Nathaniel, and saith unto him, We have found him of whom Moses, in the law and
the prophets, did write, Jesus of JNazareth, the son of Joseph. It seems, Peter and
Andrew, in their conversation with Philip, had persuaded him to believe on Jesus,
by shewing him how the predictions of the law and prophets were fulfilled in him.
*
LIFE OF CHRIST. ... • H0%
Perhaps this was the method which Jesus himself had taken to confirm Peter and An-
drew, Philip's instructors, in the good opinion they had conceived of him, by means
of the testimony which their master, John the Baptist, had given concerning him,
hough the evangelist had not thought fit to mention this circumstance. And Na-
thaniel said unto him, Can any good thing come out of Nazareth * a proverb by
which the rest of the Israelites ridiculed the Nazarenes. Nathaniel, on this occasion,
applied it the rather, that Messiah's nativity had been determined, by the prophet
Micah, to Bethlehem. Philip saith unto him, come and see : come and talk with
him yourself, and you will soon be convinced that he is Messiah. Nathaniel bein
a man of a candid disposition, resolved to go and converse with Jesus, that he might
judge, with the more certainty, concerning his pretensions. He was coming, therefore,
with Philip, on this errand, when Jesus, who knew his thoughts, honoured him with
the amiable character of a true Israelite, in whom there was no guile; a plain, up-
right, honest man; one free from hypocrisy, and open to conviction ; one who not
- only derived his pedigree from Abraham, but who inherited his virtues. Jesus saw
.Nathaniel coming to him, and saith of him, Behold an Israelite indeed, in whom
there is no guile / Nathaniel saith unto him, Whence knowest thou me 2 I am a
perfect stranger to you, how came you to know my character P Jesus answered and
said unto him, Refore that Philip called thee, when thou wast under the fig-tree,
I saw thee. Though I was at so great a distance from thee, that it was impossible
for me to see thee with my bodily eyes, yet I knew both where thou wast, and what
thou wast doing. The character that I just now gave thee is founded on what I saw.
thee doing there. JWh thaniel answered and saith unto him, Rabbi, Thou art the Son
of God, thou art the King of Israel. I am sensible of the truth of what you have
told me, and am certain that you have discovered unto me a matter beyond the reach
of human knowledge, and therefore can no longer doubt your being Messiah. I ac-
knowledge you to be the long expected king of Israel, who is the Son of God. Jesus
answered and said unto him, because I said I saw thee under the fig-tree, believest
thou ? thou shalt see greater things than these. And he saith unto him, verily,
verily, I say unto you, hereafter ye shall see heaven open, and the angels of God
ascending and descending upon the Scn of man. Spencer thinks he had, here, in his
eye, some visions of ministering angels, which, in the course of his public life, his
disciples were to behold, though the evangelists have not mentioned them. For that
angels did minister to Jesus is certain from the accounts we have of his temptation
and resurrection. And that they might be made visible to the disciples was a possible
privilege, and such as holy men of old had enjoyed, particularly the prophets, who
saw the heavenly hosts surrounding even the throne of God. Or we may suppose that
our Lord, in this passage, is speaking of the angels who waited on him at his resur-
rection and ascension. Thus he shall have referred his disciples to the greatest of his
miracles, his resurrection from the dead, and his ascension into heaven, by which
the truth of his mission is put beyond all doubt.
Our Lord having thus, in the beginning of his ministry, proved his mission, and
made several disciples at Jordan, departed from Galilee, accompanied by Philip,
[John i. 48.] probably, also, by Simon, Andrew, and Nathaniel. The persons called
his disciples, who were with him at the marriage in Cana, with him, also, in Jerusalem,
and who accompanied him to the distant parts of Judea, and baptized those who
offered themselves to his baptism, [John iii. 32. iv. 1.] were, probably, no other
than the four just now mentioned. For, as these transactions happened before the
Baptist's imprisonment,..[John iii. 24.] we cannot think the disciples present, at
then had followed Jesus in consequence of the call given near the sea of Galilee,
{Mat. iv. 18.] or the call spoken of by Luke, v. 1, because it is certain that neither
the one nor the other was given till after the Baptist was silenced.
On the third day after Jesus and his disciples arrived in Galilee they went to a
marriage that was at Cana. Here Jesus' furnished wine for the feast by miracle,
by the desire of his mother, who was also bidden. Dr. Clarke thinks our Lord, in
the course of private life, had sometimes exerted his divine power for the relief of his
friends; and that his mother, having seen or heard of these miracles, knew the great-
ness of his power, and so applied to him on this occasion. Or we may suppose, she
had heard him speak of the miracles he was to perform for the confirmation of his
mission, and the benefit of mankind, and begged him to favour his friends with one
in the present necessity. Probably, Mary interested herself in this matter because
she was a relation, or an intimate acquaintance of the new married couple, and had
the management of the entertainment committed to her care, so was anxious to have
every thing gone about with decency. Or she might make the case known to her
son, being desirous to see him perform a miracle before such a numerous company of
- friends. [John ii. 1.4. And the third day there was a marriage in Cana of Galilee,
and the mother of Jesus was there. And both Jesus was called, and his disciples, to
the marriage. JAnd when they wanted wine, the mother of Jesus saith unto him, They
have no wine. Jesus saith unto her, Woman, what have I to do with thee * mine hour
is not yet come. We have no reason, as Dr. Doddridge observes, to conclude that
there was any rudeness in his addressing his mother thus. For though, indeed, it is
a manner of expression that is very unusual among us, to call a person woman when
we are speaking to her, if she be one to whom we think that any respect is due, yet
some of the politest writers of antiquity make the most well-bred accomplished princes
ase it in their addressing ladies of the highest quality; and even servaists too are
sometimes represented as speaking of their mistresses in the same language. Mary
was, without doubt, blameable, for presuming to direct her son in the duties of his
ministry, her parental authority not extending to these matters. Therefore, he very
justly gave her this gentle rebuke, in which he insinuated that his miracles were not to
be performed at the desire of his relations, for civil and private reasons of conveniency,
so that she acted improperly in making the request; yet Jesus, knowing that it would
tend to the confirmation of his disciples’ faith, and to the advan:cement of his mission,
thought proper to comply, being not the less willing to exert his power, that his friends
would reap some benefit from the matter of the miracle Ordering the servants,
therefore, to fill six water-pots, that were at hand, to the brim, with water, the instant
the pots were filled he converted the whole mass of the fluid into exceſſiett wine ; then
desired that some of it might be drawn out, and carried to the governor of the feast,
or entertainer of the company. [John ii. 6...]. Among the Greeks, Romans, and Jews,
it was usual at great entertainments, especially marriage feasts, to appoint a master
of ceremonies, who gave directions, not ogly concerning the form and method of the
entertainment, but likewise prescribed the laws of drinking. Jesus, therefore, or-
dered the wine, which he had formed, to be carried to the governor of the feast,
that, by his judgment passed upon it in the hearing of all the guests, it might be known
to be genuine wine of the best kind. The governor of the feast, on tasting the wine,
was highly pleased with its flavour and richuess, but did not know how it had been
procured. Wherefore, addressing himself to the bridegroom in the hearing of all
the guests, he commended it as far preferable to what they had been drinking, and
praised him for the elegance of his taste, and for his civility in giving the company
better wine during the progress of the entertainment, than at the beginning of it,
which shewed that he did not grudge the quantity they might use. This information,
LIFE of CHRIST . - I tr
no doubt, surprised the bridegroom, who knew nothing of the matter, and occasioned
an inquiry to be made about it. It is reasonable, therefore, to suppose, that the set-
wants were publicly examined, and that the company received an account of the mi.
racle from them. For it is expressly said that by it, Jesus manifested his glory, i. c.
demonstrated his power and character, to the conviction of the disciples and of all the
guests. This beginning of miracles did Jesus in Cama of Galilee, and manifested forth
his glºry ; and his disciples believed on him. Being the first miracle they had ever
seen Jesus perform, it tended not a little to the confirmation of their faith, and made
his fame spread over all the neighbouring country. - * *
From Cana Jesus went, with his disciples, to Capernaum, and from Capermaxim
to Jerusalem, to the passover, which, it seems, was approaching. After this, he went
down from Capernaum to Jerusalem, he, and his mother, and his brethren, and his
disciples, and they continued there not many days. And the Jews' passover was at hand,
and Jesus went up to Jerusalem. None of the evangelists mention any furi her par-
ticulars of our Lord's history, between his baptism and this, which was the first pass-
over in his ministry. But his transactions at the feast itself are mentioned by John.
It is, therefore, probable, that though Christ's ministry really commenced immedi-
ately after his baptism, it began to be more publicly exercised at this passovër.
As the evangelists have not expressly determined the number of passovers which
happened between the baptism and death of Christ, or during the course of his
public ministry ; so it is well known that learned men have been much divided in
their opinious about them. By far the greater part have supposed there were four,
reckoning this the first; the feast mentioned John v. 1, the second ; the passover spo-
ken of John vi. 4, as the third; and that at which Christ suffered, the fourth ; but
there are others of a different opinion. The celebrated Sir Isaac Newton reckons five ;
the first, that which is now before us ; the secoud, according to him, happened four
months after Christ's discourse with the woman of Samaria [John iv. 35.]; the third,
a few days before the story of the disciples rubbing the ears of corn [Luke vi. 1.] ;
the fourth, a little after the feeding of the five thousand ; and the last, at the time of
our Lord's crucifixion. Mr. Manne, and, after him, Dr. Priestly, have, with great
learning and ingenuity, attempted to revive a long exploded notion, that Christ's minis-
try continued but sia teen months ; so that there were but two passovers during the
whole course of it. Mr. Whiston's reasoning against this hypothesis, in the sixth
of his late dissertations, appears to be unanswerable. For he there shews, that if this
was true, Christ must have travelled, on an average, near ten miles a day, during the
course of his ministry. Besides, the transpositions in scripture, which this would
introduce, seem very unwarrantable and dangerous; and, among other difficulties,
it is none of the least that Mr. Manne is obliged to suppose that Christ only purged
the temple at his last passover, and, consequently, that St. John has misplaced this
story, though verse the twenty-fourth of this chapter, and verses 22, 23, 24, of the
next, afford such strong arguments to the contrary. Tº &
While Jesus was at the passover he signalized himself in the metropolis, by driving
the buyers and sellers out of the temple, and by pouring out the changers' money,
and overturning their tables. It seems, the officers, whose province it was to 'take
care of the temple, permitted a market of oxen, sheep, doves, and other things neces-
sary for sacrifice, to be kept in the court of the Gentiles ; by which means, there was
often such a bustle and confusion there, that the proselytes, who came up to worship,
could not but be much disturbed in their devotions. The changers of money were
people who gave the Jews from foreign countries current money of Judea, in lieu of
the muolicy of the countries from whence they had come, and, for that service, took a
#13 T.IFE OF CHRIST.
small premium, in which the profits of their business consisted. These being gross
profanations of a place set apart for the worship of God, Jesus thought fit to correct
them, and he had a right to do it because the temple was his own house. [Mal. iii. 1.3
-And when he had made a scourge of small cords, (with which, they were used to tie
the heasts to some rings fixed in the pavement for that purpose,) he drove them all out
of the temple, and the sheep, and the owen, and poured out the changers' money, and over-
threw the tables. ...And said unto them that sold doves, Take these things hence, the cages
wherein the pigeons were exposed to sale, pointing to them, make. not my Father's
house an house of merchandise ; make not the temple, which is dedicated to the wor-
ship of God, a place for carrying on, low traffic. It is remarkable, that the persons
in the fault did not offer to make the least resistance, probably, consciousness of guilt
restrained them, or the wonderful things which Jesus had performed at this festival
made them afraid to resist him. Or they may have been intimidated by the energy
of our Lord’s miraculous power on-their minds. Nevertheless, in the apprehension
of the disciples, he exposed himself to great danger, by turning out a body of factious
men whom the priests and rulers supported. On this occasion, therefore, they called
to mind that text in the Psalms, where it is said, “ The zeal of thine house hath eaten
me up,” imputing their Master's action to such a cencern for the purity of God’s wor-
ship, as the Psalmist of old was animated by. . The truth is, this affair had the
marks of an extraordinary zeal, a zeal nothing inferior to what the prophets were
famed for, which was the reason the rulers came to him, and desired to know by what
authority he had undertaken singly to make such a reformation in the house and wor-
ship of God, especially in reference to matters which had been declared lawful by the
council, and the doctors of the greatest reputation. And if he had any real authority
for doing such things, they required him to shew it them, by working a greater mira–
ele than he had hitherto done. Jesus replied by referring them to the miracle of his
own resurrection. Only in appealing to it as a proof of his mission from God, he
prudently expressed himself in terms somewhat obscure, that the Jews might not be
hindered from accomplishing the divine purpose. Destroy this temple, and in three
days I will raise it up, pointing, perhaps, to his body, which, with the greatest pro-
priety, he called a temple, on account of the divinity residing in it. But they, sup-
posing that he spoke of Herod's temple in which they were standing, replied, Forty
and six years. was this temple in building, and wilt thou rear it up in three days 2 but
he spake of the temple of his body. When, therefore, he was risen from the dead, his
disciples remembered that he said this unto them; and they believed the scripture, and
the word which Jesus had said. They believed the scriptures, which predicted
Messiah’s death; and they believed the more firmly in their Master, on account of,
this prophecy, which, by foretelling his resurrection so long before-hand, rendered
that event, when it happened, a more illustrious proof of his mission from God.
The time which the Jews said the temple was in building deserves some remark.
Josephus, in the first book of his wars with the Jews, tells us, “ that in the fifteenth
year of his reign, he (Herod) repaired the temple itself, and inclosed a space of
ground about it, of double the compass with that which surrounded it before.” But
in the Antiquities, xv. 14, he corrects this note of time. “In the eighteenth year of
his reign, Herod projected the rebuilding of the temple.” Some attempt to reconcile
the passages by supposing, that, in the one, Herod's reign is dated frºm the decree
of the senate ; and in the other, from the death of Antigonus ; for the eighteenth
year, from the decree of the senate, is coincident with the fifteenth from the death of
Antigonus. But though this solution of the difficulty should be admitted, it cannot
Hoe refused that we have Josephus, in one passage, telling us, Herod did that which
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LIFE OF CHRIST 113
in the other, he said he only projected to do. For which reason, we may suppose,
if we please, that the Jews dated the rebuilding of the temple from Herod's proposal
to repair it, rather than from his actually falling about the work. The proposal
was made, probably, at the passover, in the eighteenth year of his reign, from the
death of Antigonus, A. U, 734. And forty-six years, the time mentioned by the Jews,
and it brings us to the passover, A. U. 780, A. D. 27, the year after John began his
ministry, reckoning the fifteenth year of Tiberius from its commencement two years
before the death .# Augustus, as Suetonius has fixed it. Or, though the offer was
made by Herod at any other of the great feasts that year, it will occasion a difference
only of a few months. Herod finished what he proposed in about eight or nine years'
time, for he reared the temple itself in the space of one year and an half, that is, made
it fit for the sacred ministrations in that time, and the cloisters in eight years. But,
it seems, a number of workmen had, for many years after, been constantly employed
in beautifying and improving the buildings of the temple; for the whole was not
finished before the arrival of the procurator Florus, A. D. 65, as Josephus expressly
testifies, Antiq. xx. 8, where he also informs us, that the people employed in this
work amounted to eighteen thousand, and that they were paid out of the sacred
treasury. The saying, therefore, of the Jews to our Lord, [John ii. 20.] is perfectly
consistent with the account which Josephus has given; for though the reparation of the
temple might, in so long a tract of years, meet with interruptions, it is probable they
were short, and not worth mentioning. -
During the whole of this passover our Lord performed many miracles, on purpose
. to engage the attention of the people. They read, every day, in their sacred books,
astonishing accounts of miracles; but it was several ages since any thing supernatural
had happened among them publicly. Wherefore, miracles being now revived again,
they were beheld, no doubt, with great pleasure, and made a strong impression upon
the spectators, leading many of them to believe in Jesus as the Messiah. JWow, when
he was at Jerusalem, at the passover, in the feast day, or rather during the feast, i. e.
the whole days of the solemnity, many believed in his name, when they saw the miracles
which he did. But Jesus did not commit himself unto them, did not discover himself
to be the Messiah, because he knew all men, had perfect knowledge of their dispositions.
...And needed not that any should testify of man, for he knew what was in man : on the
present occasion, he knew that the belief of many was not yet grown up to a full con-
viction, and foresaw that they would quickly fall off when they found he was rejected
by the great men, and did not erect a secular empire.
Of his knowledge of men's minds our Lord gave a remarkable proof in a conversation
he had, during this passover, with one Nicodemus, of the sect of the Pharisees, and
a member of the council, or, as others suppose, a ruler of some synagogue. This
doctor had heard our Lord's miracles much talked of, perhaps, had seen some of them,
and, like many of his countrymen, was thinking that he who did such things must
be Messiah. On the other hand, the meanness of his appearance occasioned scruples
which he could not remove. In this state of doubtfulness he resolved to wait on Jesus:
that, by conversing with him personally, he might find out the truth. [John iii. 1, 2.]
He came to Jesus privately for fear of his brethren of the council, who, from the very
beginning, were Christ's enemies, and said unto him, Rabbi, we know that thou art a
teacher come from God, for no man can do these miracles that thou doest, ercept God
be with him. Christ's miracles left Nicodemus, no room to doubt of his mission from
God, yet they did not prove him to be the Messiah, because he had not as yet called.
himself by that name, at least, in the hearing of Nicodemus. Wherefore, when the
iatter told Jesus that he believed him to be a teacher come from God, he insinuated
11. - - LIFE OF CHRIST.
that, at present, he did not believe on him as Messiah, but that he would believe if he
assumed that character ; and, by these insinuations, modestly requested Jesus to
explain himself with regard to his pretensions. It is remarkable that the evangelist
introduces this passage of the history with observing, that Jesus knew the thoughts of
all men. Probably, he meant to signify, that, in the course of the conversation, he
prevented Nicodemus, by forming his discourse to him in such a manner as to obviate
all the objections which his thoughts had suggested, without giving him time to
propose them. This will appear the more forcibly if we consider the following brief
statement of the subjects of this conversation, as given by Dr. Doddridge. Our Lord
touches on the following grand points, in which it was of the utmost importance that
Nicodemus and his brethren should be informed. That no external profession, nor
any ceremonial observances or privileges of birth, could entitle any to the blessings
of the Messiah's kingdom :—that an entire change of heart and life was necessary to
that purpose :—that this must be accomplished by a divine influence on the mind —
that mankind were in a state of condemnation and misery :—that the free mercy of God
had given his Son to deliver them from it, and to raise them to a blessed immortality,
which was the great design and purpose of his coming —that all mankind, that is,
Gentiles as well as Jews, were to share in the benefits of his undertaking :--that they
were to be procured by his being lifted up on the cross, and to be received by faith
in him :—but that if they rejected him there was no other remedy, and their eternal
aggravated condemnation would be the certain consequence of it. Our Lord might
enlarge more copiously on these heads, which it might be the more proper to do, as
some of them were directly contrary to the notions commonly entertained by the Jews
concerning the Messiah’s kingdom. [John iii. 3..] Jesus answered and said unto him,
verily, verily, I say unto thee, Eaccpt a man be born again he cannot see the kingdom
of God, i.e. cannot enter into it, just as to see death is to die. By the Jews being
begotten and born again, our Lord meant that their notions of things should be rec-
tified, and their inclinations changed, particularly the notions concerning the secular
grandeur of the Messiah, and their passion for sensual enjoyments, their error con-
cerning the immutability of the Mosaic law, and their hatred of heathens, more ſor
their opposition to the Jewish institutions than for the wickedness of their lives. He
meant, also, that their manners were to be greatly reformed, even in matters which,
they pretended, were allowed by the law ; for example, they were to abstain from all
degrees of lust, profane swearing, revenge, and uncharitableness. Nor was this change
of opinions, dispositions, and actions, necessary to the Jews only. The Gentiles,
likewise, needed to be begotten and born again, in order to their entering into the
kingdom of God; for they entertained very low and dishonourable sentiments of the
perfections of God, of the worship that is due to him, and of the method of appeasing
him, not to mention that they erred in many essential points of morality, and, in their
practise, came far short of their own imperfect ideas of virtue. Nay, to make even
them, who, from their infancy, have been blessed with the gospel, the true subjects
of God’s kingdom, there must be a total change of opinions, inclinations, and actions,
wrought in them; for as the apostle tells us, I Cor. ii. 14. The natural man receiveth.
not the things of the Spirit of God. Conversion, therefore, has, in all ages, been a
great and surprizing effect of the divine power upon the human mind, producing a
change, the full extent of which cannot be better expressed than by the terms regene-
ration, begetting again, new birth, which import the communication of a new na-
ture, And upon the diversity of men's dispositions before and after the change, are
founded the names of old and new man, by which the apostle denominates our un-
99nverted and converted states; as if, when converted, men obtained a nature es-
LIFE OF CHRIST. - 115-
sentially different from what they had before. Nicodemus hearing Jesus affirm that
the posterity of Abraham needed a second generation and birth, to fit them for becoming
the people of God, could not take his words in the sense which he, with other doctors,
commonly affixed to them, when speaking of proselytes; because, so applied, they
signified conversion to Judaism, a thing not applicable to Jews. Not doubting,
therefore, that Jesus spake of a second natural generation and birth, he was exceed-
ingly surprised. Nicodemus saith unto him, how can a man be born when he is old *
can he enter the second time into his mother’s womb, and be born 2 Jesus answered,
verily, verily, I say unto thee, ercept a man be born of water, and of the spirit,
ſhe cannot enter into the kingdom of God; or, in plain terms, whosoever would
become a regular member of it, he must not only be baptized, but, as over he desires
to share in its spiritual and eternal blessings, he must experience the renewing and
sanctifying influences of the Holy Spirit on his soul, to cleanse it from the power of
corruption, and to animate it to a divine and spiritual life. For, were it possible for
a man to be born again, in the literal sense that you have mentioned, by entering a
second time into his mother’s womb, such a second birth would do no more to qualify
him for the kingdom of God than the first ; for that which is born of the flesh is
only flesh, and what proceeds, and is produced from parents that are sinful and corrupt,
is sinful and corrupt as they are ; but that which is born of the Spirit is formed to a
resemblance of that blessed Spirit, whose office it is to infuse a divine life into the
soul. - - -
Wonder not, therefore, that I said unto thee, and have declared it as a truth that
you are concerned in, that you yourselves, although you are Jews, and Pharisees, and
rulers of the people, yet must be born again, since the degeneracy of the human nature
is of so universal an extent as to be common to you all, Nor have you any cause to be
surprized if there be some things in this doctrine of regeneration which are of an ob-
scure and unsearchable nature, for, even in the natural world, many things are so.
The wind, for instance, bloweth where it will, sometimes one way, and sometimes
another, and is not subject to the direction or command of men, and thou hearest the
sound thereof, and feelest its sensible and powerful effects, yet thou canst not ex-
actly tell, whence it cometh and whither it goeth ; for whatever general principles
may be laid down concerning it, when you come to account for its particular variations,
the greatest philosophers often find themselves at a loss : and, in like manner, so it is
with every one that is born of the Spirit; and you are so far from being capable of ac-
counting for it, that it is easy to be seen there is a sovereign freedom in that divine
agency, which makes it oftentimes impossible to say why it is imparted to one rather
than to another ; and there is a secret in the manner of its operation on the mind, which
it is neither necessary to know, nor possible to explain. Nicodemus answered and said
wnto him, how can these things he Jesus answered and said unto him, art thou a
?naster in Israel, and knowest not these things 2 Our Lord having, all along,
spoken to Nicodemus in the common dialect of the Jewish divinity schools, might
justly express his surprize, that he, who was a doctor in Israel, did not understand
him. For, though he affixed a meaning to the word regeneration a little different
from what it bare in the mouths of the doctors, it was plainly analogous to their sense
of it, and so might easily have been understood, even by a novice ; the admission of a
ſº being looked on, by the Jews, as a second birth to him, his parents and re-
lations were no longer reckoned such, and the proselyte himself was thought to have
received a new soul by the change of his religion.
Farther, Jesus told Nicodemus he was to blame for rejecting the doctrine of the
new birth, since the person who taught it was certain of its truth. Verily, varily,
116 LIFE OF CHRIST,
---
I say unto thee, we speak that we do know, and testify that we have seen, and ye receive
not our witness. If I have told you earthly things, and ye believe not, how shall ye
believe if I tell you of heavenly things 2 If ye believe not these obvious truths con-
cerning the spiritual nature of God's kingdom, and the qualifications of his subjects,
how shall ye believe the more sublime doctrines of religion, which I am come to teach
you ? In the mean time, you may safely receive my instructions; for I am vested with
an authority, and endued with gifts, far superior to all the prophets that ever appeared.
...And no man hath ascended up to heaven, but he that came down from heaven, even the
Son of man which is in heaven. Perhaps Jesus mentioned his coming down from
heaven, to put the Jewish doctor in mind of the acknowledgment with which, at the
beginning of their interview, he had addressed him, viz. that he was a teacher come
from God. And, by telling him that the death of the Messiah was prefigured by types
in the law, he shewed him that it was agreeable both to the doctrine of Moses, and to
the counsels of heaven, that Messiah should be in a suffering state, consequently he
insinuated that the meanness of his present appearance on earth was no reason why
Nicodemus should doubt of his having been in heaven. The type he mentioned, as
prefiguring his sufferings, both in their circumstances and consequences, was that of
the brazen serpent, which, though it represented a thing noxious in its nature, was
so far from being so, that all who were porsoned by the stings of real serpents obtained
a perfect and speedy cure, if they but looked at it. In like manner, the Son of God,
though made in the similitude of sinful flesh, would, by his death on the cross, heal
all true penitents, even such as had been guilty of the greatest and most deadly sins.
This unspeakable happiness, he assured him, men owed to the free and immense love
of God the Father, who desired their salvation with such ardency, that he sent his only
begotten Son to bestow everlasting life on them ; so far was he from sending him to
condemn them, as they had reason to fear. Hence he concluded, that they who believed
on the Son of God were not condemned : whereas, they who did not believe were
condemned already for that sin; and justly, because their unbelief was owing to their
own wickedness, and not to any defect in the evidences of his mission, which were
so full, as to work conviction in every unprejudiced mind. He that believeth on
him is not condemned ; but he that believeth not is condemned already, because he hath
not believed in the name of the only begotten Son of God. It is the natural effect of
such a person's temper and conduct, which render him incapable of eternal life. For
this is the reason of that condemnation, that light is come ºnto the world, and men loved
darkness rather than light, becausc their deeds were evil. For every one that doth evil
hateth the light, neither cometh to the light, lest his deeds should be reproved. Wicked
men, who cleave to their sin because of the present pleasure they find in it, cannot en-
dure true doctrine ; for this reason, that it shews their actions in a proper light, con-
demns them, and raises qualms of conscience that are extremely painful. But lie that
doth truth, i. e. ficts in conformity to the instruction of divine revelation, cometh to the
light, 'endeavouring to acquire a fuller knowledge of his duty, and to be better ac-
quainted with the state of his own heart, since this examination makes it manifest that
his deeds are wrought of God. This discourse, we may believe, affected Nicodemus
greatly ; he perceived that Jesus saw into his heart, was convinced, and, from that
time forth, became his disciple; defended him in the great council, of which he was
a member ; and, with Joseph of Arimathea, paid him the honours of a funeral, when
all his bosom friends deserted him,
Some time after the conference with Nicodemus, Jesus and his disciples, leaving Je-
rusalem, went into the land of Judea, or those parts of Judea that were remote from
Jerusalem, [John iii. 22.25.] After these things came Jesus and his disciples into
LIFE OF GHRIST. 117
the land of Judea, and there he tarried with them and baptized. And John also
was baptizing in Enon, near to Salim, because there was much water there, and
they came, and were baptized. For John was not yet cast into prison. Then there
arose a question between some of John's disciples and the Jews about purifying.
It is generally admitted, that the purifying here mentioned means baptism ; it is not
however, equally agreed, what was the nature of the dispute, or by whom it was
carried on. Dr. Doddridge supposes, that it was agitated between a Jew who had
lately been baptized by Jesus, and the disciples of John ; others, however, suppose,
that our common reading is to be received, and that the unconverted Jews reproached
the followers of John with the popularity which attended the preaching of Jesus.
Macknight thinks, that the matter in debate was whether Christ had sufficient autho-
rity to re-baptize those who had been before the disciples of his forerunner. However
this might be, it was fully decided by John, who answered and said, [chap. iii. 27, 28.]
A man can receive nothing eaccept it be given him from heavcn. Ye yourselves
bear me witness that I said, I am not the Christ, but that I am sent before him.
It is the bridegroom only that hath the bride, and it is his peculiar right to enjoy her
as his own : but as for the intimate friend of the bridegroom, who standeth near him,
and heareth him express his delight and complacency in her, he is so far from envying
and repining at it, that if he really deserves the name of a friend, he rather rejoices,
with exceeding great joy, on account of the bridegroom's voice. Such, therefore,
is the friedship and the high regard I have for Jesus, that this that you have told
me is my joy, which is so far from being at all impaired, that it is heightened and
completed on this happy occasion, which you should rather have been ready to con-
gratulate than to have made it a matter of complaint [John iii. 30.] He must increase,
but I must decrease : and it is fit it should he so, for he that cometh from above,
as Jesus did, is far above all the children of men, and so, undoubtedly, is above me ;
while, on the other hand, he that originally was of the earth, being born, like me, in
a natural way, is still of the earth, mean and imperfect, and can never hope, by any
refinements and improvements, to equal what is heavenly and divine ; but what he
says will correspond with his original, and being earthly in his rise, he speaketh of the
earth ; the subjects of his discourse are comparatively low, or, however noble and sub-
lime they be, there is a mixture of infirmity and weakness in his way of teaching them :
whereas he who originally cometh from heaven, and who has shewn so wonderful a
condescension in his visiting this lower world, is still, in the midst of all his voluntary
abasement, incomparably above all that dwell upon earth, not only in the dignity and
glory of his person, but in the spiritual and heavenly nature of his doctrine. And what
he hath seen and heard, that he testifieth, and no man receiveth his testimony and,
among all that hear him, there are very few who are duly affected with what he de-
livers, and yield as they ought to its divine evidence and importance. He that hath
received his testimony hath set to his seal that God is true ; acknowledging his
hand in these credentials given to his Son, and his veracity in sending him thus fur-
nished to fulfil his antient promises to his people. For he whom God hath sent into
the world as the promised Messiah speaketh the words of God, and all that he reveals
should be regarded as divine oracles, for God giveth not the powers and the inspiration
of his Spirit (to him) by measure, under such limitations and with such interrup-
tions as he gives it to his other messengers, but it dwells in him by a constant presence,
and operates by a perpetual energy. For the almighty Father loveth the Son incom-
parably beyond the most faithful of his servants, and hath not only established him
as the great teacher of his church, but hath given the government of all things into
bis hand, that he may be regarded as the universal Lord.
118 LIFE OF CHRIST.
So that, instead of repining at his growing glories, you should rather be solicitous
to secure an interest in his favour : for this is the substance, and this the end of my
whole testimony, that he who believeth on the Son.hath a sure title to eternal life, and
hath already the beginnings of it wrought in his soul ; but he that is disobedient to
the Son, and obstinately persists in his unbelief and impenitence, shall not see and enjoy
that life; but, on the contrary, is so far from it, that the wrath of God, and unpar-
doned aggravated guilt of all his sins, abideth even now upon him, and will quickly sink
him into final condemnation and ruin.
Thus did that holy man, John the Baptist, conclude these testimonies to Christ,
which are recorded in the gospel; and was, quickly after, imprisoned by Herod the
tetrarch, as we shall now proceed to relate in the words of the compilers of the Uni-
versal History. Herod, whose first wife was the daughter of Aretas, king of Arabia,
was since fallen in love with that of his brother Philip, whom he had seen at his
castle, where he had stopped some days in his journey to Rome. Herodias was the
daughter of Aristobulus, and 'grand-daughter of Herod the Great. Herod made no
difficulty to discover his passion, and propose marrying her, to which she consented,
upon condition that he divorced his first wife. This last, having received some infor-
mation of her husband's design, wisely concealed her resentment; and, having obtained
his permission to retire for some time to the castle of Machacron, which was then in
her father's hands, she, instead of going thither, made all the haste she could to
the Arabian court, where, being at length arrived, she acquainted the king with the
whole intrigue. - -
This caused a rupture between Herod and Aretas, which ended in a war that lasted
till the death of Tiberius, four years after their falling out. , Herod, thus rid of his
wife without a divorce, made no scruple to marry his sister-in-law, though she had
children by his brother Philip, which was contrary to the Mosaic law. John the Bap-
tist was not the only person who condemned that marriage as incestuous, the whole na-
tion ventured to cry out against it ; but as his character gave him a free access to
the court, he had the courage to reprove both the king and his paramour in the
severest terms. Herodias, being, at length, stung to the quick with his frequent
reproaches of incest, and of her infidelity to Philip, resolved to ruin him, and easily
persuaded Herod Antipas to cast him into prison. His pretence for it, according to
Josephus, was his drawing such multitudes after him to be baptized ; but the true
reason was that given by the evangelists above quoted, namely, his and Herodias's
resentment. For Herod feared John, knowing that he was a just man, and an holy,
and observed him ; and when he heard him, he did many things, and heard him gladly.
And when he would have him put to death, he feared the tº ultitude, because they revered
him as a prophet.
We cannot dismiss this subject without a few reflections. We see here, 1. What
a long train of evils result from the neglect of controlling our passions. Herod, in
this instance, to ensure the gratification of his desire, not only commits an act of the
greatest injustice to his brother and father-in-law, but persecutes one of the most
excellent men that ever existed. John well deserved the veneration and esteem of
Herod, when he thus took the freedom to perform this dangerous office of friendship,
and to manifest a fidelity so seldom to be found in courts, and, indeed, so often wanting
elsewhere. A wise prince would have courted his friendship, and sought his advice;
but he is, at length, rewarded with imprisonment. 2. We cannot doubt but John
was more happy in his prison than Herod in his palace ; for the former had the con-
solation of innocence, and the veneration even of wicked men; while the latter ren-
dered himself despicable and detestable to all, while his own mind was agitated by
LIFE OF CHRIST. 119
such a conflict between the conviction of truth and the ſove of sin, as could not fail
to render him miserable. .*
Here, also, we learn from the fear of Herod to take away the life of John, how God
governs the world, and protects his church, by often making it the interest even of
the worst of men to forbear those injuries and cruelties which the malignity of their
natures might otherwise dictate. Let us courageously commit the keeping of our
souls to him in well-doing, as firmly believing, that whatever hazards we may be ex-
posed to the wrath of man, shall, on the whole, be found to praise him, and the re-
ſmainder of that wrath shall he restrain. - -
J2) LIFE of CHRIST.
CHAPTER. V.'
OUR Lord's MINISTRY, FRoM THE IMPR1son MENT of John The BAPrist To THE
sERMon on THE MoUNT. .
Our Lord makes many converts, who are baptized by his disciples--Christ passes through
Samaria---origin of the Samaritan schism---their religious principles---their history---
causes of the hatred between them and the Jews---Jacob's well---Christ's conversation
with the woman of Samaria---Christ returns to Galilee---the second miracle of Cana---
the sermon at Nazareth---Christ, eapelled from that city, removes to Capernaum---
makes the tour of Galilee---preaches the sermon on the mount.
WHILE John the Baptist was labouring and suffering in the cause of God in
Galilee, our Lord was carrying on a similar work in Judea. For he continued there
till the fame of his doctrine, disciples, and miracles, reaching Jerusalem, gave umbrage
to the Pharisees. These men, vain and conceited, claiming it as the privilege of their
sect to direct the consciences of the people, were enraged to find numbers of them
acknowledging as Messiah, one whose birth and fortune so little suited the notions
which they had taught concerning the great deliverer of the nation. Wherefore,
to shun the effects of their malice, Jesus, who knew all that passed, retired with his
disciples into Galilee, where his presence was become necessary, as the ministry of his
forerunner in that country was now brought to a period. When, therefore, the Lord
knew how the Pharisees had heard that Jesus made and baptized more disciplés than
John, (Though Jesus himself baptized not, but his disciples,) He left Judea, and departed
again into Galilee. Various reasons have been assigned by commentators, why Christ
did not himself administer the ordinance of baptism. They suppose that it was not
proper for him to baptize in his own name, as that would have afforded his enemies
an opportunity of alledging that he was engaged in his own cause, and not in that of
the Father. He referred the office of baptizing to his apostles, thus intimating that
it was of more importance to preach than to baptize, and, consequently, that a true
and sincere belief of the gospel was more essential to the salvation of Christians
than the submission to an outward ordinance, though it were even of divine appoint-
ment: besides, it has been observed, that those who were baptized by Christ might
have taken occasion to value themselves above others, as happened in the church of
Corinth, where the brethren valued themselves upon the character of the persons who
§. ºptized them. To conclude, the baptism, properly his, was that of the Holy
OSU. *
In his way to Galilee, Christ must necessarily, unless he took a circuitous route,
LIFE OF CHRIST. 121
pass through Samaria, a country which was inhabited by a race of men almost equally
distinguished from the Gentiles and the Jews. To judge properly of their character
we must recal to our recollection, that the revolt of the ten tribes under Jeroboam was
accompanied with a schism in religion. For that crafty prince soon became sensible,
that if his subjects went regularly to Jerusalem to worship and offer sacrifice, as for-
merly, the majesty of the services of religion performed there, the address of the
priests, the flatteries or threatenings of the prince, and the discourses of the people
who remained loyal to the family of David, would soon induce them to return to their
rightful sovereign. He therefore set up calves at Dan, the northern, and Bethel,
the southern extremities of his kingdom, giving out that these images were emblems
of the divine presence ; for though, in our translation, they are called calves, they were
like the cherubins in the sanctuary. Moreover, he instituted priests to attend these
idols, and to offer sacrifice there, requiring all his subjects to worship there, and to
abstain from the worship at Jerusalem.
Jeroboam’s schism in religion was directly contrary to the law ; yet God did
not altogether cast off this part of the nation, for he raised up many prophets among
them, particularly Elijah and Elisha, who, during the persecutions of Ahab and
Jezebel, wrought many miracles in support of the true religion. At length, the ten
schismatic tribes having filled up the measure of their iniquity, God sent Shalmaneser,
who took Samaria, their capital, transplanted their tribes into the plains of Chaldea,
and re-peopled the country with different nations, particularly the Cutheans. This
mixed colony brought their idols into the land of Israel, and set up their worship
there. But, to punish them, God brought up wild beasts, which destroyed numbers
of them. This great calamity was, by these strangers, imputed to their having neg-
lected to worship the God of the country. Wherefore, at their request, the king of
Assyria sent them onc of the Jewish priests whom he had carried away captive, to
teach them the religion and sacrifices of Moses. This priest settled at Bethel, and
told the idolatrous nations how they should fear the Lord. Howbeit, every nation
made gods of their own. [2 Kings xvii, 28.] From this time forth there was a con-
fused mixture of religions in ific land ; for the heathens who came from Chaldea
joined the worship of their different idols to the worship of the true God, which, no
doubt, they performed after the manner of the schismatic tribes. The remnant of the
tribes behaved as their fathers had done, and served God after the manner of the
schism. Others walked in the statutes of the heathens, whom the Lord cast out be-
fore the children of Israel. [2 Kings xvii. 8.] 4.
The greatest part of the Samaritans being thus idolaters and strangers, it is evident that
they intruded themselves into the covenant privileges of the Israelites. Such of them as
were not strangers were schismatics, who set up a different worship for the true
worship established at Jerusalem, by David and Solomon, princes whose persons
and writings they, for that reason, abhorred. With respect to the prophets whom
God raised up in the two tribes after the separation, the Samaritans were obliged to
deny their authority, otherwise they could not have persisted in the schism. Nay,
they do not seem to have acknowledged the authority of the prophets raised up, by
God, in the ten tribes ; for they rejected the writings of the two who have left their
prophecies in writing, viz. Hosea and Amos. Probably, this might be owing to the
imperſect manner in which the Samaritans had been instructed by the priest whom
the king of Assyria sent to them, or to their settling in the country after the prophets
were dead ; so that having never prophesied unto them, they were unacquainted with
their character. Whatever was the reason, it is certain that the Samaritans, even in
later times, acknowledged the authority of none of the Jewish scriptures, but the
132 LIFE OF CHRIST. ,
five books of Moses, which they preserved still in their own character, affirming it to
be the true genuine copy of the law. Their boast, however, is without foundation :
for the Samaritan pentateuch having all the additions found in the Jewish copy, it
is plain that they received it from the Jews, probably, before the canon was settled
by Ezra. For, in his days, and ever after, the rancour which subsisted between the
two nations was so great, that neither can be supposed to have received any thing
relative to religion from the other. Perhaps the copies of the law were spread
among the Samaritans, more especially when they came up to Josiah’s passover
[2 Chron. xxv. 18.] ; for it was one of the exercises of that pious prince's zeal, to
spread copies of the law among the people.
Considering the original of the Saniaritan schism, and the subsequent corruption of
their religion by the coming in of the idolatrous nations from Chaldea, the Samaritans
could not avoid being very odious to the Jews. The latter, to express their contempt
of the Samaritans, affected, on all occasions, to call the whole nation Cutheans,
thereby upbraiding them with their idolatrous extraction. [2 Kings xvii. 24.] The
hatred which the Jews bare towards the Samaritans was greatly heightened by the
manner in which they behaved after the Jews returned from the captivity. Under
the pretence of friendship they did the Jews all the mischief they could. [Neh. ii. 10.
Ezra iv. 1.] They perceived that the rebuilding of Jerusalem would perpetuate the
reproach of their original, by preserving the two tribes distinct from them, in respect
both of religion and government. Wherefore, pretending friendship, they assured
the Jews that they worshipped the same God with them, and offered to assist them
in the work, probably, with a design to ruin it. [Ezra iv. 2..] But the Jews, un-
willing to receive them into their commonwealth, refused the offer ; upon which, the
Samaritans throwing off the mask, accused them, to Artaxerxes, of rebellion, i Ezra iv.
11..] obtained an order to stop the work, and, when it was afterwards renewed, con-
spired to come and fight against the builders. [Neh. iv. 8.]
The breach between the Jews and the Samaritans became still wider in the reign
of Alexander the Great. Manasseh, brother to Jaddus, the Jewish high-priest,
having married the daughter of Sanballet, the governor of Samaria, was required,
by the Jewish elders, to put her away because she was an alien. This Manasseh re-
fused to do, being encouraged by his father-in-law, who promised to b::ild a temple
upon the hill above Samaria, equal to that at Jerusalem, and to make him high-priest
thereof. Accordingly, Manasseh retained his wife, and was, for that transgression
of the law, banished both from the temple and altar of the Jews. He retired, there-
fore, to Samaria; and dwelt with his father-in-law, who soon after obtained leave of
Alexander the Great to build a temple for him. This was the famous temple of the
Samaritans on Gerizim, which so long rivalled the temple at Jerusalem. Of this
temple Sanballet made Manasseh the high-priest : and to him resorted every one that
was in debt, or disappointed, or in distress, or who fled from the rigour of the law,
or was in any way uneasy, at Jerusalem. This new temple, the Samaritans pretended,
was more holy and acceptable to God than that which was at Jerusalem. Nay, they
affirmed that it was erected on the very spot which God himself chose for his worship.
Thus the preference which they gave to their temple, and the numbers who aposta-
tized to them, rendered the hatred between the two nations more implacable than
€Wer. - *i.
But that which most exasperated the Jews against the Samaritans was, the letter
which they wrote to Antiochus Epiphanes, whilst he was persecuting the Jews in
the most barbarous manner, on account of their religion. This letter the Samaritans
began with the basest flattery, for they had the impudence to call Antiochus a god.
LIFE OF CHRIST. * $23
. Next, they expressly disclaimed their having any relation to the Jews, either in point
of extraction or religion. Their ancestors, they said, were Sidonians, who, to remove
certain plagues incident to the country, observed the festival which the Jews called
the sabbath. That they had a temple on mount Gezirim, dedicated to the nameless
God, in which they performed sacrifice. That as their temple had, hitherto, the name
of no god, they begged leave of him to dedicate it to the Grecian Jupiter. A letter
of this kind, wrºte while the Jews were under the greatest hardships for the sake of
their religion, could not fail to enrage them exceedingly against the Samaritans; and
the remembrance of the injury, in all ages afterwards, continued fresh in their
minds. * -
Passing on in his journey Christ came to Jacob's well, which received its name from
its being dug by that patriarch, who gave it to his son Joseph. It is thus described
by Maundrei. “About one third of an hour from Naplosa, the antient Sychar, as it
is termed in the New Testament, stands Jacob’s well, famous, not only on account of
its author, but much more for the memorable conference which our blessed Lord had
there with the woman of Samaria. If it should be enquired whether this be the very
place it is pretended, seeing it may be suspected to stand too remote from Sychem for
the woman to come and draw water, we may answer, that, in all probability, the city
extended farther in former times than it does now, as may be conjectured from some
pieces of a very thick wall (the remains, perhaps, of the antient Sychem) still to be
seen not far from hence. Over it stood, formerly, a large church, erected by that
great and devout patroness of the Holy Land, the empress Irene. But of this, the
voracity of time, assisted by the hands of the Turks, have left nothing but a few foun-
dations remaining. The well is covered, at present, with an old stone vault, into
which you are let down by a very strait hole, and then removing a broad flat stone
you discover the well itself. It is digged in a firm rock, and is about three yards in
diameter, and thirty-five in depth, five of which we found full of water. This confutes
a story commonly told to travellers who do not take the pains to examine the well,
viz. that it is dry all the year round, except on the anniversary of that day on which
our blessed Saviour sat upon it, but then bubbles up with abundance of water. At
this well the narrow valley of Sychem ends, opening itself into a wide field, which is,
probably, part of the parcel of ground given by Jacob to his son Joseph. It is watered
by a fresh stream running between it and Sychem, which makes it so exceedingly ver-
dant and fruitful, that it may well be looked upon as a standing token of the tender
affection of that good patriarch to the best of sons.” [Gen. xlviii. 22.]
Christ being wearied with his journey sat down immediately by the side of the well,
and it was about the sixth hour. Whether this hour was noon, or six o'clock in the
evening, has been the subject of considerable dispute ; those who entertained the former
opiniog, supported it by Christ's weariness, and its conformity to the general language
of scripture; while those who maintain the latter, contend that it is chiefly in the
evening that the eastern women are accustomed to draw water.
White his disciples were gone into the city to purchase food, a Samaritan woman
came with a bucket to draw water out of the well, and Jesus, being thirsty, desired her .
to give kim some of it. For as he was not spirited with the passions of his countrymen,
he did not think himself bound by the rules which they observed, especially when they
bindered the commen offices of friendship and humanity. Nevertheless, his demand
surprised the woman, who, knowing him to be a Jew, either by his speech or dress,
could not understand how he came to ask any good office of her who was a Samaritan.
. Then saith the woman of Samaria unto him, how is it that thou, being a Jew, askcst
drink of me, who am a woman of Samaria 2 for the Jews have no dealings, intercourses
R 2 - ; : “...::" ::."
•,• © º tº
124 - LIFE OF CHRIST.
of friendship, with the Saingritans. ... On this occasion Jesus shewed the greatness of
his condescension and benevolence ; for though this was a person of an infamous cha-
racter, and though he himself was pressed with thirst, he delayed refreshing himself,
that he may bring her who was spiritually dead to the waters of life. Jesus answered
and said unto her, If th91 knewest thc gift of God, and who it is that saith unto thee,
Give me to drink, thou wouldest have asked of him, and he would have given thee living
water. To understand this last verse, it is necessary to remark, that many of the eastern
wells are not furnished, like ours, with a line and bucket, but travellers are obliged to
carry those things with them for their own accommodation. It may surprize an Eng-
lish reader, unacquainted with the oriental idiom, that this woman, who appears, by
the sequel, to have totally misunderstood our Lord, did not ask what he meant by
living water, but proceeded on the supposition that she understood him perfectly ; and
only did not conceive how, without some vessel for drawing and containing that water,
he could provide her with it to drink. The truth is, the expression is ambiguous.
In the most familiar acceptation, living water meant no more than running water.
In this sense, the water of springs and rivers would be denominated living, as that of
cisterns and lakes would be called dead, because motionless. Thus Gen. xxvi. 19,
we are told, that Isaac's servant digged in the valley, and found there a well of
springing water. It is living water both in the Hebrew and the Greek, as marked on
the margin of our Bibles. Thus, also, Lev. xiv. 5, what is rendered running water
in the English Bible, is, in both those languages, living water. Nay, this use was not
unknown to the Latins, as may be proved from Virgil and Ovid. In this passage,
however, our Lord uses the expression in the more sublime sense for divine teaching,
but was mistaken by the woman, as using it in the popular acceptation. Art thou
greater than our father Jacob, which gave us the well, and drank thereof himself, and
his children, and his cattle 2 Are you a person of greater power, or more in favour
with God than our father Jacob, that you can procure water for yourself by super-
natural means ? He was obliged to dig this well, in order to provide drink for himself
and his family. Can you create water P Jesus answered and said unto her, whosoever
drinketh of this water shall thirst again ; this water can allay the pain of thirst only
for a little while, because, though it be drunk ever so plentifully, the appetite will
soon return. But whosoever drinketh of the water that I shall give him shall never
thirst : shakl, at no time, be subject to any vehement painful sensations, arising from
unmortified irregular appetites ;--but in the water that I shall give him shall be a well
of water, springing up into everlasting life: shall yield him divine satisfaction now,
and shall be the source of his happiness to all eternity in heaven, where he shall feel
none of the bodily appetites or wants so troublesome to men in this life.
Thus Jesus, under the image of living or springing water, taken from the well
beside which he was sitting, as his manner was, beautifully described the efficacy of
the influences of the Spirit of God; for as water quenches thirst, these, by quieting
the agitation, and cooling the fervency of earthly desires, beget an unspeakable inward
peace. By this image, also, he sets forth the plenitude and perpetuity of the celestial
joys flowing from holy dispositions, produced by the influences of the Spirit of God.
For these, by an innate power, satisfying all the capacities and desires of the soul,
render it so completely happy, that it is not able to form a wish or a thought of any
thing better. - * - w
The woman saith unto him, Sir, give -ine this water that I thirst not, neither come
hither to draw. Some suppose that she intended this as claiming his promise ; but
others, that she designed only to ridicule his words ; and that he, to check this im-
pudence, shewed her that he was perfectly acquainted with her character, for he
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LIFE OF CHRIST. 125.
bade her call her husband; and, when she replied that she had no husband, he told
her that she had had five husbands, and was then living in adultery with a man that
was not hers, but anothers husband. The woman hearing such a particular account
of her life from such an entire stranger, was not only humbled by the discovery, but
concluded that he certainly had intercourse with heaven. And, being glad of the
opportunity, perhaps, also desiring to shift the discourse, she mentioned the principal
point in controversy between the two nations, that she might have his opinion upon it.
The dispute was, whether mount Gerizim or Jerusalem was appointed by God for
worship and sacrifice. The Samaritans declared for Gezirim, because it was in their
country, and because Abraham and Jacob, whom they called their fathers, had built
altars, and worshipped in that mountain. Jesus replied, you need not be very solicitous
about settling that point, for the time is at hand when an end will be put to the wor-
ship both at Jerusalem and mount Gerizim. Nevertheless, I must tell you that
Jerusalem is the place which God has appointed for offering sacrifice, as you your-
selves are bound to allow, since you acknowledge that you derive your religion from
the Jewish sacred books. For these books fix the worship of God to a place which
he promised to choose in our tribes, [Deut. xii. 5.] and which he did choose, by put-
ting his name, or symbol of his presence, in the temple of Jerusalem, as soon as it
was dedicated, making it his habitation, according to his promise. [2 Kings xxiii. 27.]
Jesus saith unto her, woman, believe me, the hour cometh, when ye shall neither in this
mountain, nor yet at Jerusalem, worship the Father. Ye worship ye know not what,
we know what we worship ; for salvation is of the Jews. This last expression, that
salvation is of the Jews, points out that Messiah was to come of that nation. But the
hour cometh, and now is, when the true worshippers shall worship the Father in spirit
and in truth ; for the Father seeketh such to worship him. God is a Spirit, and they
that worship him must worship him in spirit and in truth. God is the supreme mind
or intelligence, who, by one act, sees the thoughts of all other intelligences whatever,
so may be worshipped in every place. And the worship to be offered him from hence-
forth does not consist in sacrifices, or other external rites, but in faith and love; for
these constitute the true spiritual worship due to the supreme Being from all his
creatures, and which cannot but be acceptable to him wherever it is offered. The
woman, being affected with this doctrine, replied, that she could not but acknowledge,
as he said, that Messiah was to arise among the Jews; but she hoped, when he did
come, he would teach the Samaritans also. The woman saith unto him, I know that
Messiah cometh, (namely, from among the Jews,) which is called Christ ; when he is
come he will tell us all things. . The general expectation, which now prevailed, that a
great prince was to arise in Judea, together with Moses's prophecy concerning him,
constrained the Samaritans to a right faith with respect to the Messiah’s nation. For,
though they contended that the true place of acceptable worship was in their country,
they did not assume the honour of being progenitors of the deliverer of mankind.
Jesus saith unto her, I that speak unto thee am he. It is remarked that Christ was
more cautious of acknowledging himself to be the promised Messiah in his conversing
with the Jews, is very apparent; [compare Matt. xvi. 20, Mark viii. 29, 30, Luke
xxii. 67, and John x. † the reason was, that the Jews had such notions of the
temporal kingdom of the Messiah, that they would have construed an open declara -
tion of himself under that character as a claim to the throne of David ; in consequence
of which many would have taken up arms in the cause, [John vi. 15.] and others
would have accused him to the Roman governor, as a rebel against Caesar, [Luke xx. 20.]
as they afterwards did. [Luke xxiii, 2.] -
Thus far had Jesus proceeded in his conversation when the disciples returned
126 LIFE OF CHRIST.
/
from the city. His condescension in talking with and instructing her who was both a
Samaritan and a woman, raised their astonishment ; yet none of them presumed to
find fault with him, or to ask the reason of his conduct. When the woman heard
Jesus call himself the Messiah she set down her pitcher and ran into the city, where
she published the news in the streets, and desired all she met to go with her and see
him, assuring them that he had told her the principal occurrences of her life ; so
strong an impression had that circumstance made upon her mind. The Samaritans,
struck with wonder and curiosity, did not delay, but accompanied her instantly,
wishing, no doubt, that her news might prove true.
While these things were doing the disciplas set the meat which they had brought
before their Master. But he did not mind it, though he stood then very much in need
of refreshment. It seems, he was wholly intent on the duties of his mission, preferring
them to his necessary food. Hence, when his disciples entreated him to eat, he told
them he had meat to eat which they knew nothing of, meaning the satisfaction he
was about to receive from the conversion of the Samaritans. The disciples under-
standing his words in a natural sense, asked one another whether any one, in their
absence, had supplied him with provisions. Therefore said the disciples one to another,
hath any man brought him aught to eat 2 Jesus saith unto them, My meat is to do
the will of him that sent me, and to finish his work. I have greater satisfaction in
doing the will of God than in any sensual enjoyment whatever. [John iv. 35.] Say
2not ye, There are yet four months and then cometh harvest ? behold, I say unto you,
liſt up your eyes, and look on the fields, for they are white already to harvest. This,
says Dr. Macknight, is a proverbial expression, taken from the time that commonly
intervenes between sowing and reaping, and signifies, that after having used the means
of procuring a thing, the effect must not be expected to follow all of a sudden, but
must be waited for with patience. Our Lord told his disciples that, in the present
case, they could not apply that proverb ; because, if they would lift up their eyes,
they would see the fields white already to harvest, would see a multitude in a fit
disposition to believe, notwithstanding the seed had been sown but an hour or two
before : so that he had, what was his proper food to eat, a convenient opportunity
of doing the will of him that sent him, and of finishing his work. But to this inter-
pretation Dr. Doddridge objects, 1. Because neither Whitby, nor Grotius, nor Light-
foot, who is large on this text, could produce any such proverb. 2. Because, indeed,
there could be no foundation for it, since the distance between seed-time and harvest
must differ according to the different kinds of grain in question. And 3. Because,
if there had been such a proverb, it would have been improper to apply it here; since
our Lord was not speaking of the period of time between the prophets’ sowing and
the apostles' reaping, (to which four months has no analogy, ) but only means to tell
them, that though they reckoned yet four months to the earthly harvest, the spiritual
harvest was now ripe. So that he chooses, as Sir Isaac Newton does, to take words
in their plainest sense, as an intimation that it was then four months to the beginning
of harvest. And he takes this passage to be of very great importance for settling the
chronology of Christ's ministry. And he that reapeth receiveth wages, and gathereth
fruit unto life eternal’; that both he that soweth and he that rcapeth may rejoice together.
...And herein is that saying true, one soweth and another reapeth. I sent you to reap
that whereon ye bestowed no labour ; other men laboured, and ye are entered into their
labours. Ye are employed to reap that which the prophets, with great difficulty,
£owed; for ye are gathering into the kingdom of heaven those, who, by the writings
of the prophets, having been imbued with a sense of piety and virtue, are prepared
for entering into it, This application of the proverb one soweth and another reſpeth,
LIFE OF CHRIST. - - 127.
does not imply any discontent in the persons who sow without reaping, as it does in
common use ; for the sower and the reaper are represented as rejoicing together in the
rewards of this spiritual husbandry. J - - . -
It seems, many of the Samaritans had been so struck with the account which the
woman gave of Jesus, that they believed him to be the Messiah on her testimony.
Accordingly, being come to him, they begged him to take up his residence in their city.
Jesús, in compassion to their wants and desires, complied so far as to stay with them
two days, during which time, what sermons he preached were attended with great
power, as appeared by their success; for they brought many of the Sycharites to
believe on him as Messiah. And many of the Samaritans of that city believed on
him for the saying of the woman, which testified, He told me all that ever I did.
So when the Samaritans were come unto him, they besought him that he would tarry
with them, and he abode there two days. And many more believed because of his
word ; and said unto the woman, Now we believe, not because of this saying ; for
we have heard him ourselves, and know that this is indeed the Christ, the Saviour of
the world. - - - -
When Christ had stayed two days in Sychar, and finished his appointed work in
that city, he went a considerable way into Galilee, passing by Nazareth, his native
city, on account of the prejudices which his townsmen entertained against him. Luke
speaking of this journey, says, [iv. 14.] And Jesus returned, in the power of the
Spirit, into Galilee ; that is, he went thither to work miracles and to preach, by the
assistance of the Spirit ; or, in other words, to exercise his ministry, a character whereby
this ministry is distinguished from that which he made after his baptism, and which
the three evangelists have omitted, because he did not till now begin his ministry in
Galilee, which is the subject of their history. On his arrival, he preached [Mark i. 15.]
the gospel of the kingdom of God, saying, The time is fulfilled, and the kingdom of
God is at hand; repent ye, and believe the gospel. The time is accomplished that
was predetermined by the divine wisdom for erecting the Messiah's kingdom, even
the kingdom of God and of the saints, in which the Mosaical ceremonies shall be no
longer obligatory, but righteousness alone shall be required from men. Wherefore,
repent ye, and believe this doctrine. [Luke iv. 14.] And there went out a fame of .
him through all the region round about : the fame of the miracles which he per-
formed in Jerusalem at the passover, and Judea, during the course of his ministry
there, spread the more through Galilee now that he was come : for, at this time, he
had done only one miracle there, namely, the turning of water into wine. He spent a
considerable time in Galilee, preaching, for the most part, in their synagogues, where
was the greatest concourse of people ; and on the sabbath-days, when they eould
attend his sermons without neglecting their worldly affairs. The effect of his first
exercise in Galilee was, that the excellency of the doctrines which he taught, and the
greatness of the miracles which he wrought, made all the people admire and applaud
him exceedingly. John, likewise, has informed us, that, at his first coming into
Galilee, he was received, that is, acknowledged as Messiah, and followed as such.
[John iv. 45.] Then, when he was come into Galilee, the Galileans received him,
having seen all the things that he did at Jerusalem at the feast : they treated him
courteously, and attended his ministry with a disposition to believe, having conceived
a favourable opinion of him, by reason of the miracles they had seen him perform in
Jerusalem during the passover. :
Soon after this Jesus went to Cana, the town that had been honoured with the
miracle of water turned into wine. Here a courtier, who had heard of his fame, came
from Capernaum, and entreated him to go down and heal his son, who was extremely
128 - LIFE OF CHRIST.
ill of a fever. The story is thus told by the evangelist John, ch. iv. 46.54. So Jesus
came again into Cana of Galilee, where he made the water wine : and there was a
certain nobleman whose son was sick at Capernaum. When he heard that Jesus
was come out of Judea into Galilee, he went unto him, and besought him that he
would come down and heal his son, for he was at the point of death. Then said
Jesus unto him, e.vcept ye see signs and wonders ye will not believe. The nobleman
saith unto him, Sir, come dozen ere my child die. Jesus saith unto him, Go thy way,
thy son liveth , and the man believed the word that Jesus had spoken unto him, and
he went his way. And as he was now going down, his servants met him, and told
him, saying, thy son liveth. Then enquired he of them the hour when he began to
amend, and they said unto him, yesterday, at the seventh hour, the fever left him :
So the father knew that it was at the same hour in the which Jesus said unto him,
thy son liveth, and himself believed and his whole house. This is again the second
amiracle that Jesus did when he was come out of Judea into Galilee.
To illustrate this account we submit the following remarks. 1. The word which
is here translated nobleman, may be more properly rendered courtier, or officer, as there
was no hereditary dignity among the Jews answerable to our titles of nobility. 2. Cana
was a day's journey distant from Capernaum ; so that our Lord, by effecting the cure
in this manner, made no unnecessary display of his miraculous power, but avoided a
considerable inconvenience. This consideration has still greater force if we admit,
with some commentators, that John follows the Roman method of reckoning the hours,
and that, therefore, this miracle was performed at seven o’clock in the evening. 3.
It is probable, that the recovery of the child was sudden, so as to prove the interference
of an extraordinary cause. Lastly, it is supposed by many, that this courtier and his
family not only were induced to reverence the character of Christ, but truly to receive
him as the Messiah of God. . . . - *
At length Jesus came to Nazareth, where he had been educated. The evangelist
mentions the circumstance of our Lord's education in Nazareth to put his readers in
mind that it was a place where Jesus could not but be well known, having lived there
from his infancy. The Nazarenes knew all his relations, they remembered the man-
ner of his education, and they were perfectly acquainted with his character. Where-
fore, from their knowledge of him, they ought to have given him a favourable recep-
tion : but the wickedness of their disposition was such, that this very circumstance,
which should have conciliated their affection, they turned into an occasion of rejecting
him, as we shall see anon, [Luke iv. 16.] And he came to Nazareth, where he had
been brought up ; and, as his custom was, he went into the synagogue on the
sabbath-day. The synagogue being a place of worship, the evangelist, by making
this observation, informs us, that Jesus never neglected attending on divine service.
Besides, as the people, on the sabbath, rested from their worldly occupations,
and assembled for public worship, they had leisure and opportunity to receive his
instructions. Wherefore, he always improved those occasions, by disseminating the
knowledge of salvation among the multitudes, with cheerfulness. And stood up for
to read. The reading of the scriptures made an essential part of the Jewish public
worship. But it was not confined to those who were properly the ministers of reli-
gion. The rulers of the synagogue assigned it to such persons in the congregation as
they knew were capable of it. Nay, they sometimes conferred the honour upon
strangers, and incited them to give the people an exhortation on such subjects as were
suggested by the passage read, see Acrs xiii. 15. Wherefore, though Jesus was
none of the stated ministers of religion in the town of Nazareth, the office of reading
the scriptures, and of exhorting the people, which they now assigned him, was
Life of CHRIST. H29.
agreeable to the regulations of the synagogue. Perhaps, the rulers, knowing the
reports which went abroad of his miracles, and having heard of the Baptist’s testimony
concerning him, were curious to hear him read and expound the scriptures; the
rather, because it was well known in Nazareth that he had not had the advantage of
a learned education, Wherefore, as the Hebrew was now a dead language, Jesus
had not been taught to read ; his actually reading, and with such facility, the original
Hebrew scriptures, as well as expounding them, was a clear proof of his inspiration.
And there was delivered unto him the book of the prophet Esaias. And when he had
opened the book, he found the place where it was written,- The books of the antients
consisted of one long sheet of paper, or parchment, which they rolled up neatly upon
a round piece of wood. When a book of this kind was to be read, they unrolled it
gradually as they read it, and put what was read round another piece of wood of the
same sort as the former. Wherefore, as the scriptures were read in order, the pas-
sage of the prophet Isaiah, which fell, of course, to be read in the synagogue of
Nazareth, would naturally present itself on separating the two rolls of the book.
This happened to be the celebrated prediction, [Isa. lxi. 1.] in which Messiah is in-
troduced, describing his own mission, character, and office. The spirit of the Lord
is upon me, this was said of the prophets when they were under an immediate
afflatus of the Spirit, because he hath anointed me, i.e. commissioned me, in allusion
to the Jewish priests, kings, and prophets, who were consecrated to their office by
anointing, to preach the gospel to the poor; he hath sent me to heal the broken-hearted.
The reason why I, Messiah, enjoy so great a degree of inspiration, and am endowed
With the power of working such astonishing miracles, is because God hath commis-
sioned me to preach the glad tidings of salvation to the poor, and, by so doing, hath
sent me to heal all without distinction, whose hearts are broken by sharp convictions
of sin and fears of punishment. To one who considers the matter attentively, it must
appear an unspeakable recommendation of the gospel dispensation, that it offers the
pardon of sin and salvation to all, on the same terms. The rich, here, have no pre-
eminence over the poor, as they seem to have had under the law, which prescribed
such costly sacrifices for the atonement of sin as were very burdensome to the
poor. w
The prophet Isaiah, therefore, in describing the happiness of gospel times, very
fitly introduces Messiah, mentioning this as one of the many blessings which would
accrue to the world from his coming, that the glad tidings of salvation were to be
preºched by him and his ministers to the poor, and, consequently, were to be offered
to them “ without money and without price,” as it is expressed Isa. lv. J. To preach
(to proclaim) deliverance to the captives, and recovering of sight to the blind, to set at
liberty them that are bruised. This is a magnificent description of Messiah’s miracles.
All that he needed to do for the deliverance of such persons as were held captives,
or, as the apostle expresses it, [Acts x, 38.] were oppressed of the devil, was to
proclaim, or declare them delivered. In like manner, to give recovery of sight to the
blind, or to work any other miracle of healing whatever, no more was requisite but
that he should speak the word. To preach the acceptable year of the Lord ; to proclaim.
that happy period of the divine dispensations towards mankind, in which a fuli and
free remission of all their offences was to be offered them, and which might be fitly
represented in prophecy by the Jewish jubilee, wherein debts were forgiven, slaves
released, and inheritances restored to their original owners. It is observable, that,
in this description of Messiah’s ministry, Isaiah has alluded to the manners of the
easterns, who, in antient times, were so inhuman, as to lead captive into far distant.
kands those whom they conquered. Their principal captives they cast into prison,
130 - LIFE OF CHRIST.
loaded with irons, which sore bruised their bodies, and to render them incapable of
making fresh disturbances, or, it may be, to increase their misery they sometimes put
out their eyes. In this mainer Nebuchadnezzar treated Zedekiah. Wherefore, as
Messiah, in many other prophecies, had been represented under the motion of a great
aid mighty conqueror, Isaiah, in describing his spiritual triumphs, with great pro-
priety introduces him, declaring that he was come to subdue the oppressors, of man-
kind, and to deliver from captivity and misery those wretches whom they had en-
siaved, by opening their prison-doors, healing the wounds and bruises occasioned by
their chains, and even by giving sight to those whose eyes had been put out in prison,
Some, understanding this prophecy in a literal sense, are of opinion, that it foretels
the alteration which, by the Christian religion, hath been made in the policy of nations,
but especially in the manner of making war, and of treating the vanquished ; in both
which much more humanity is used now than antiently, to the great honour of the
Christian institution, and of its author. -
.4nd he closed the book, and he gave it again to the minister, (the servant who had
brought it to him, ) and sat down ; and the eycs of all them that were in the synagogue
were fastened on him : they looked on him with great attention, expecting to hear
him explain the passage. And he began to say unto them, This day is the scripture
fulfilled in your ears. In speaking to the congregation from the prophecy, he told
them it was that day fulfilled in their ears. For, although no miracle had been done
in their city, they were credibly informed of many that had been wrought by him,
and, it may be also, at the passover, had seen him do such things as fully answered the
prophets’ description of Messiah. By some illustration of this kind Jesus proved his
assertion, in a sermon, probably, of considerable length, the subject of which is only
mentioned by Luke, though, at the same time, he leads us to think of the sermon
itself; for he tells us, verse 22, that, (and) all the congregation bare him witness, and
wondered at the gracious words which proceeded out of his mouth. It seems, on this
occasion, Jesus delivered his thoughts with such strength of reason, clearness of
method, and beauty of expression, that his townsmen, who all knew he had not had
the advantage of a liberal education, were so astonished, that, in their conversation
with one another, they could not forbear expressing their admiration. At the same
time, the malevolence of their disposition led them to mingle with their praises a
reflection, which they thought sufficiently confuted his pretensions to Messiahship,
and shewed the absurdity of the application, which he had made of Isaiah’s prophecy to
himself as Messiah. It appears, that when our Lord went into Galilee, with a view to ex-
ercise his ministry, he did not go to Nazareth ; on the contrary, he passed by it, and
went straight to Cana, which lay not far from Sidon. This exasperated the Nazarenes.
Besides, he had not performed any miracle in their town, far less had he done any
like that which they heard he had performed in Capernaum, where he cured the
nobleman's son without stirring from Cana. It seems, they thought since their
townsman could so easily give health to the sick at a distance, there ought not to have
been so much as one diseased person in all Nazareth. Our Lord's own words suggest
this conjecture. And he said unto them, Ye surely say to me, ye apply to me this
proverh, Physician, heal thyself: whatever we have heard done in Capernaum, do
also here in thy country ; plainly alluding to the cure of the nobleman's son : as if
they had said, Since thou possessest powers so great, and art able to cure sick people
at a distance, we cannot help thinking, that, in thine absence, thou oughtest to have
recovered the sick of thy native city rather than those of any other town; it being
expected of every physician that he will bestow the healing virtue of his art upon
his own relations and friends, who need it sooner, than upon strangers. In answer
Life of CHRIST. 13]
to their ill-natured whispers, Jesus told them plainly, that his character would suffer
nothing by their rejecting him, because it ever had been the lot of the prophets to be
despised in their own country. ...And he said, verily I say unto you, no prophet is
accepted in his own country. And, with relation to his having wrought no miracle
of healing in their town, he insinuated that the very heathens were more worthy of
favours of this sort than they ; to such a pitch of wickedness had they proceeded :
in which respect they resembled their ancestors, whose great sins God reproved, by
sending his prophets to work miracles for heathens rather than for them, in a time
of general calamity. But I will tell you of a truth, many widows were in Israel,
in the days of Elias, when the heaven was shut up three years and sir months,
when great famine was throughout all the land. But unto none of them was
Elias sent, save un to Sarepta, a city of Sidon, unto a woman that was a widow.
..And many lepers were in Israel in the days of Eliseus the prophet, and none of
them was cleansed, saving Naaman the Syrian. By putting them thus in mind of
Elijah's miracle in behalf of the widow of Sarepta, a heathen inhabitant of a heathen
city, in a time of famine, when many widows of Israel were suffered to starve; and
of Elisha's miracle on Naaman, the Syrian leper, while many lepers in Israel remained
uncleansed ; he shewed them both the sin and the punishment of their ancestors, and
ſeft it to themselves to make the application. The Nazarenes, understanding his
meaning, were enraged to such a pitch, that, forgetting the sanctity of the sabbath,
they gathered round him tumultuously, forced him out of the synagogue, and rushed
with him through the streets to the brow of the hill whereon their city was built,
that they might cast him down headlong. But he, passing through the midst of
them, went his way , in the midst of the confusion he escaped, probably, by making
himself invisible. -
From the time of year in which, the forecited lesson is appointed to be read in the
synagogue, it is probable that this transaction took place in the latter end of August,
or beginning of September. -
The rude treatment which Jesus met with from his townsmen made him quit all
thoughts of residing at Nazareth. From that time forth, therefore, he resolved to
dwell at Capernaum, a town situated northward from Nazareth, on the borders of
Zabulon and Naphtali. By settling in Capernaum our Lord fulfilled Isaiah’s pro-
phecy, ſch. ix. l.] which elegantly describes the effect of the Messiah’s residence in
Galilee. [Mat. iv. 13. 15.] And leaving Nazareth he came and dwelt at Capernaum,
which is upon the sea coast, in the borders of &abulon and Nephthalim. That it
might be fulfilled which was spoken by Esaias the prophet, saying, The land, a
&abulon and the land of JNephthalim, by the way of the sea beyond Jordan. This
latter clause, both in the Hebrew and Greek, is detached from that which goes before
it, being a description, not of the land of Nephthalim, but of two distinct countries;
first, the country round the sea of Galilee, and next, the country on the other side
Jordan. For the way of the sea is an Hebraism for any country that lies round a
sea or lake ; and beyond Jordan is the name by which the land of Israel, on the other
side Jordan, commonly went. The translation, therefore, ought to run thus; The
land of &abulon, and the land of Nephthalim, the sea coast, the country beyond
Jordan–Galilee of the Gentiles. The people which sat in darkness saw great
tight, and to them which sat in the region and shadow of death light is sprung up.
In scripture, darkness represents ignorance and misery; consequently, the shadow of
death being the blackest darkness, must signify the greatest ignorance and misery.
On the other hand, light being the pleasantest work of God, represents happiness and
joy ; it signifies knowledge likewise, especially the knowledge of divine things, because
$ 2
132 2 LIFE OF CHRIST.
* - ... N.
this is to the soul what light is to the body. Hence, the Son of God, who has. dispelled
the thick darkness of sin and misery, wherein the world was involved, is described,
by the prophet Malachi, under the idea of a sun, the sun of righteousness; and his
appearing on earth is called, by Isaiah, the springing up of light, and the people
among whom he lived are said, while sitting in darkness, to have seen great light.
The Jews, indeed, interpret this prophecy, of the deliverance which their fathers.
obtained by the miraculous destruction of Sennacherib and his army. But, from
the context, it is evident that the prophecy has a much grander meaning; for it pro-
mises the universal restoration of the church of God, whose darkness of death should
be turned into the light of life, and that by a son born to the Israelites, in conformity
to the promises made unto Abraham and David, upon whose shoulders the government
shall be, and who was to be named Wonderful, Counsellor, the mighty God, the
everlasting Father, the Prince of Peace, &c. From that time Jesus began to preach
the necessity of men's reforming their lives. This he urged by the consideration of
the approach of Mcssiah's kingdom. The same doctrine John the Baptist had fré-
quently preached : but his ministry was now at an end. Jesus, therefore, thought
fit to add weight to his forerunner's exhortations, by inculcating the things which he
had made the great theme of his sermons. h -
Thus the countries round the lake, but especially Galilee, became the scene of
Christ's public life, and Capernaum, the place of his ordinary residence. When he
was at home, he always taught in the synagogue on the sabbath-days. During the
rest of the week the inhabitants were employed about their affairs, and Jesus did not
choose to take them from their business. Being the place which he considered as his
home, he waited for the returns of the sabbath, when they met together in the syna-
gogue, and then preached the word to them with such energy and power, as raised
their admiration to astonishment. [Luke iv. 31, 32.] And came down to Capernaum,
a city of Galilee, and taught them on the sabbath-days. And they were astonished
at his doctrine, for his word was with power. He did not, however, confine himself
to Capernaum, for he frequently went into the neighbouring country, and, on such
occasions, no doubt, preached every day, perhaps oftener than once. -
Some time after his removal to Capernaum, Jesus intending to make a larger circuit
than ordinary, would have his disciples to accompany him. Accordingly, going out
to the lake, where their business of fishing led them frequently to be, he saw two of
them casting their nets into the sea, and called them away. [Mat. iv. 18.] Simon and
Andrew, formerly inhabitants of Bethsaida, but now of Capernaum, [Mark i. 29.]
had become our Lord's disciples before this, at Jordan, [John i. 40, 41.] and, pro-
bably, when Philip received orders to accompany him into Galilee, had been required
to attend. This, therefore, was not the first time that he saw and called them, as those
who read the gospels singly are apt to imagine. The calls given to the disciples in
the first year of Christ’s ministry were only temporary, extending no farther than to
the particular occasions on which they were given. After that they returned home
with their master, and purgued their occupations, as formerly, in Capernaum, where
they and he resided ; till, at length, twelve of them were chosen to be with him always,
[Mark iii. 13.] an expression which plainly implies, that, till then, they had attended
him only occasionally. Jesus having thus called Simon and Andrew from their
business, saw other two brothers, viz. James and John, whom he ordered, likewise,
to follow him. They obeyed instantly. From their ready compliance we may be-
lieve that they, as well as Simon and Andrew, were acquainted with Jesus, and had
believed on him at Jordan. Or, we may suppose, that their willingness proceeded
from the secret energy of his power upon their minds. [Mat. iv. 21.] And now going
LiFE of CHRIST. 133
on from thence, (Mark, a little further thence) he saw two other brethren, James,
the son of Zebedee, and John, his baother, in a ship, with Zebedee their father,
mending their nets. And he called them, and they in mediately left the ship, and
their father, (Mark, with the hired servants, ) and followed him ; [Mark i. 21.]
and they went into Capernaum. The four disciples above named went with Christ
to Capernaum, and, soon after that, accompanied him through the different quarters
of Galilee, whither he went to preach. The evangelists have not told us what time
he spent in this tour, neither have they given us a particular account of the transac-
tions of it. They only say, in general, that he went about all Galilee, that is, through
both Galilees, teaching in their synagogues every where, and preaching the good
news of the approach of Messiah's kingdom ; that he wrought an infinite number of
miracles on diseased persons of all sorts ; and that the fame of his miracles drew the
people after him from Galilee, and from Jerusalem, and from Judea, and from beyond
Jordan, that is, from all the different corners of the country : nay, that the report of
them was spread even through the neighbouring heathen countries, particularly Syria,
insomuch that they brought the sick from thence, also, to be cured by him. Where-
fore, since the transactions of this tour were noised so far abroad, it must have taken
up a considerable space of time, although there is but little said concerning it by the
evangelists. [Mat. iv. 23.] ...And Jesus went about all Galilec, teaching in their
synagogues, and preaching the gospel of the kingdom, and healing all manner of
sickness, and all manner of diseases among the people. And his fame went through-
out all Syria. Pliny 5, 12. tells us, that Syria contained several provinces; Comagene
to the north, Phoenicia to the west, Coelosyria to the south, Palmyrene and the pro-
vince of Seleucia in the middle part . If, by all Syria, the evangelist means all these
different provinces of Syria, our Lord's fame, at this time, must have been exceeding
great. Nor is there anything incredible in the evangelist's affirmation, taken in the
largest sense: for, considering the number and greatness of the miracles which he
performed, it would not have been beyond belief had the historian told us, that the
fame of them reached as far as the communication of the Jews with the rest of the
world extended. And they brought unto him all sick people that were taken with
divers diseases and torments, and those which were possessed with devils, and those
*hich were lunatic, and those that had the palsy, and he healed them. And there
followed him great multitudes of people from Galilee, and from Decapolis, and from
Jerusalem, and from Judea, and from beyond Jordan. . .
Our Lord's fame being now very great, a vast concourse of people attended him ;
some with their sick, to obtain cures (for he never rejected any who applied to him);
some out of curiosity and the love of novelty; some with a design to find fault; and
some to hear his doctrine, which seldom failed to make a deep impression on those
who had any share of good sense or piety. Such a vast multitude of men bewildered.
in the darkness of ignorance excited the compassion of the Son of God; he looked on
them, was sensible of their sad condition, and felt, in himself, a strong desire to give
thern more particular instruction than ever. For this purpose he went up into a
mountain, and, sitting down on an eminence where he could be heard, he inculcated
many important points of religion, which, in general, were contrary to the opinions
then received, and which, without miracles, would haye been but coldly received by
his hearers. Whereas, the multitude having seen him freely and instantly restore
health to the diseased, than which there is no gift more god-like, more acceptable, or
which strikes men with a higher admiration of the giver, they could not but entertain
the greatest good-will towards him, and must have been sensible that the spirit and
power by which he acted were divine, [Mat. v. 1.] And seeing the multitudes, he
134 Ll FE OF CHRIST.
went up trio a mountain, and when he was set his disciples came unto him. And he
opencil his mouth,-(a phrase used by the Jewish writers when they introduce a person
speaking gravely on any subject of great importance. For instance, Job iii. “ After
this opened Job his mouth, and cursed his day, and Job spake and said.”)—and taught
them : he explained to them the great doctrines of religion and morality. *
This sermon Jesus began with the doctrine of happiness, a subject which the teachers
of wisdom have always considered as the principal thing in morals, and, for that
reason, they have laboured to give their disciples a true idea of it. Most of the Jews
seem to have considered the enjoyments of sense as the sovereign good. Riches, mirth,
revenge, women, conquest, liberty, fame, and other things of the same kind, afforded
them such pleasures, that they wished for no better in the Messiah's kingdom, which
they all considered as a secular one ; even the disciples themselves, who afterwards
were made apostles, long retained this notion of the kingdom, having followed their
Master first, with a view to the honours, profits, and pleasures, attending the posts
which they expected under him. Therefore, to shew his hearers in general, and his
disciples in particular, the grossness of their error, our Lord declared that the highest
happiness of man consisteth in the graces of the Spirit; because, from the possession
and exercise of them the purest pleasures result, pleasures which satisfy the Great God
himself, and constitute his ineffable felicity. Said the Wisdom of God, the rich, the
great, and the proud, are not happy; as you imagine, who covet the pleasures of high
life, and consider prosperity as a mark of God’s favour ; but they are happy who rest
contented with their lot, whatever it is, discharging the duties well that belong to it;
and particularly, if, while they fill high stations, they are perfectly humble and mor-
tified, having their affections as much weaned from sensual pleasures as the poor,
who, because they are deprived of the means, have, in a great measure, lost their taste
for such enjoyments. Saying, Blessed are the poor in spirit ; for, though they be
excluded from the honours and pleasures of earthly kingdoms, theirs is the kingdom of
heaven : they have a peculiar title to the honours and privileges of the Messiah’s
kingdom. The merry and the gay are not happy ; but the afflicted, if they improve
their afflictions aright, being excited by them to mourn for their sins, to amend their
lives, and seek a better country. **
Blessed are they that mourn ; for they shall be comforted: they shall have con-
golation here in the hope of forgiveness, and hereafter in the fruition of eternal joys.
Affliction awakens serious thoughts in the mind, composes it into a grave and settled
frame, very different from the levity which prosperity inspires. Moreover, it gives a
man a fellow-feeling of the sorrows of others, and makes him sensible of the evil of
departing from God, the source and centre of his joys.
Blessed are the meek ; for they shall inherit the earth : they shall enjoy the pro
tection of civil government, with all the blessings of the present life, the greatest and
best of which flow from meekness itself. Meekness, consisting in the moderation of
our passions, makes a person beautiful and venerable in the eyes of his fellows; so that
he possesses their inward esteem : while the man devoid of this grace is despicable,
though dignified with ever so many titles of honour. Hence it is called the ornament
of a meek and quiet spirit. Farther, this grace secures a man against many injuries
which he may be exposed to, a soft answer being powerful to turn away wrath ; or,
if an injury is done to a meek person, his meekness prevents the storms which pride,
anger, and revenge, raise within, enables him to bear the injury with tranquillity,
and strengthens him to overcome it with good. Luxurious men, who enjoy the
pleasures of eating and drinking in the nicest perfection, are not happy, but they
who have a vehement desire of holiness. This passage may, however, be under-
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LIFE of CHRIST. 185
stood as referring to heaven, the land of eternal felicity. Blessed are they which do
hunger and thirst after righteousness ; for they shall be filled : by the assistance of
God's Spirit they shall obtain what they desire ; and, in the practice of righteousness,
shall be greatly blessed, as well as in the fulness of its future rewards. They who
successfully resent the injuries which they meet with are not happy; but they who
forgive them, and who, being of a humane beneficent disposition, do all the good in
their power, especially to persons in distress.
Blessed are the merciful : for they shall obtain mercy : when they are judged they
shall find forgiveness. Nor is this all the merciful shall be recompensed with, even in this
life: for, after many days, they shall find the bread which they have cast upon the
waters of affliction returned to them ten-fold by God, who, in the course of his pro-
vidence, will give them abundant prosperity. Besides, the delight which arises from
making others happy, whether by rescuing them from want, or by restoring them
to the paths of virtue, is the most ingenuous pleasure imaginable, it is godlike and
divine.
Blessed are the pure in heart; for they shall see God. We reckon it a delightful
thing to behold the light, to contemplate this beautiful theatre of the world, and to
look on the sun, by whose beams all other things are seen. How much more delight-
ful must it be to behold the Creator of the sun and of the world, in the unveiled
beauties of his nature ' But the pure, having their hearts cleansed from those evil
passions that cloud the mind, are favoured with peculiar manifestations of God here,
and hereafter shall see him face to face, perhaps, by some new unknown faculty ;
and, in him, shall contemplate all truth and goodness, for truth and goodness subsist
in him substantially : blessed privilege and, by that contemplation, shall be raised
to high degrees of illumination, perfection, and happiness.
Blessed are the peace-makers ; for they shall be called the children of God. They
shall be acknowledged by God as his children, and admitted by a participation of his
happiness, an honour in which those who take pleasure in war, however eminent they
may be for courage, shall certainly miss, though it be the aim of their ambition;
because they pursue it, not by the godlike disposition of diffusing happiness, but
by spreading desolation and death among their fellows ; so that, having divested
themselves of ihe nature of God, they have no title to be called the sons of God.
Blessed are they which are persecuted for righteousness' sake : for theirs is the king-
dom of heaven. Fame, or the applause of the world, does not give solid contentment,
by satisfying true ambition ; but to be reviled falsely in the ways of righteousness,
and to share in affronts with God, is a dignity that yields infinitely greater joy, and is
that by which the saints and prophets have been distinguished in all ages. -
Blessed are ye when men shall revile you, and persecute you, and shall say all manner
of evil against you, falsely, for my sake. Rejoice, and be earcceding glad, for great is
your reward in heaven : for so persecuted they the prophets which were before you.
Thus spake the Son of God ; and it may easily be believed, that the persons whom he
thus described shall be blessed as he declared ; for reason itself sheweth, that the poor
in spirit, the mourners for sin, the meek, those who hunger after righteousness, the
merciful, the pure, the peace-makers, the reviled and persecuted for righteousness' sake,
and such like, are beloved of God. But they who are beloved of God must be su-
premely happy. None of the sensations of pleasure which now enter the human
mind, properly speaking, are produced by the objects which occasion them, but by
the power of God, who uses these objects only as instruments. Therefore, without
mentioning the divine joys that arise from the possession of holy dispositions, if God
can, by low and terrestrial objects, give such great and manifold delights as we now
136 LIFE OF CHRIST.
possess, may he not carry the joys of his favourites vastly higher, by objects infinitely
nobler; even such objects as we have reason to believe will subsist in heaven, the
state which the wisdom of the Almighty has contrived, and his power formed, for the
happiness of his fiends and people. - e tº * g. tº
Having thus described true happiness, Jesus addressed himself to his disciples in
general, and explained their duty as teachers appointed to lead others in the road
thither. For, as they were all eye-witnesses, they were all to become ministers of
the word. Hence he compared them to salt, representing the efficacy of their good
example, to season men's minds with a love of piety and virtue, which is the proper
preservative of spiritual substances. Ye are the salt of the earth ; but if the salt have
lost its savour, wherewith shall it be salted 2 it is thenceforth good for nothing, but to be
cast out, and to be trodden under-foot of men. If ye, whose business it is to reform
mankind, be wicked yourselves, ye cannot be reclaimed, but will be the most useless
and contemptible of men. º * * - -
In the next place, Jesus compared his disciples to the sun, representing the efficacy
of their ministry, to fill the world with the gladsome light of truth ; a thing as neces-
sary in the moral world as light is in the natural. Ye are the light of the world. And
that they might be excited to diligence in dispensing the salutary influences of their
doctrine and example, he bade them call to mind, that a city that is set on a hill cannot
be hid, or, that the conduct of persons in eminent stations is tie object of general
observation. He added, Neither do men light a candle and put it under a bushel, but
on a candlestick : and it giveth light to all that are in the house. The knowledge of
divine things is given you by inspiration, not to be concealed, but to be imparted to
mankind around you. Therefore, Let your light so shine before men, that they may
see your good works, and glorify your fathcr which is in heaven. Make your doctrine
and example bright in the eyes of all who behold you, that they may honour God ;
first, by acting up to the precepts of the gospel strongly impressed on their under-
standings by your penetrating sermons, and powerfully recommended to their hearts
by your exemplary lives; next, by their returning thanks to God for sending such
men to enlighten and reform the world. But because his doctrine concerning hap-
piness was contrary to that which the Jews were accustomed to hear, and which their
teachers pretended to derive from the prophets, whose descriptions of the glory of
Messiah’s kingdom they understood in a literal sense, as well as from the law, whose
rewards and punishments were all of a temporal kind; also, because he was about
to give explications of the moral precepts of the law, very different from those which
the Scribes and Pharisees commonly gave, but which his disciples, as instructors of
mankind, were to inculcate; he ended this branch of his discourse, and introduced
that which followed with declaring, that he was, by no means, come to destroy the
law or the prophets, that is, the moral precepts contained in them. Think not that I
am come to destroy the law and the prophets; I am not come to destrøy, but to fulfil,
to confirm ; so the word is used 1 Kings i. 34, marginal translation. Accordingly
our Lord adds, For verily I say unto you, Till heaven and earth pass, one jot cºr one
tittle shall in no wise pass from the law, till till be fulfilled. The precepts of the law
were of two kinds, ceremonial and moral; the former Christ fulfilled by his sufferings,
the latter he inculcated on his followers by his life and teaching.
There is nothing in the universe so stable as the eternal truths of morality ; the
heavens may fall, and the whole frame of nature be unhinged, nay, every part of it
may be dissolved: but the rules of righteousness shall remain immutable and immor-
tal. Wherefore he ordered his disciples, on the severest penalties, both by their
doctrine and example, to enforce the strict observation of all the moral precepts con-
LIFE OF CHRIST. - 13
tained in the sacred writings, and that in their utmost extent. Whosoever, therefore,
shall break one of these least commandments, and shall teach men so, teach men that
their obligation is dissolved, shall be called (or, according to the idiom of the original
languages, shall be) the least in the kingdom of heaven : since the moral precepts of the
law are eternal and immutable, whosoever weakens their obligation shall never enter
into heaven. But whosoever shall do, and teach them, the same shall be called great
in the kingdom of heaven: whosoever shall himself carefully practise the moral pre-
cepts of the law and the prophets, and shall inculcate their universal obligation, shall
be highly rewarded. For I say unto you, that except your righteousness, the righ-
teousness which you practise yourselves, and enjoin upon others, shall erceed the
righteousness of the Scribes and Pharisees, the Jewish doctors of the strictest sect,
Ayeshall in no case enter into the kingdom of heaven; for, like them, ye will be corrupters
of others, and, consequently, monsters of the blackest kind. But because this was a
subject of great importance, he mentioned various particulars wherein theirs should
excel the doctrine and practice of the Jewish teachers. .
He began with doctrine, and spake concerning murder, adultery, divorce, perjury,
resentment of injuries, and benevolence, shewing them what they were to believe and
teach concerning these points. It seems, the doctors gave it as their opinion, that
the law, “Thou shalt not kill,” prohibited nothing but actual murder committed
with a man's own hand; and, therefore, if he hired another to kill him, or turned
a wild beast upon him that slew him, according to them, it was not murder punishable
by the law, though they acknowledged it might deserve the judgment of God. The
doctrine of his disciples was to be more sublime, exhibiting the intention and spirit
of the law, which forbids not the outward act of murder only, but whatever may
tempt or prompt a man to commit it ; for instance, our being angry with another, our
affronting him, and judging evil concerning his spiritual state without good reason ;
for the limitation added to the first member of the sentence must be understood
throughout the whole. Ye have heard that it was said by them of old time, Thou shalt
zlot kill ; and whosoever shall kill shall be in danger of the judgment : But I say unto
you, that whosoever is angry with his brother without a cause shall be in danger of
the judgment : by causeless anger he exposes himself to a degree of punishment in the
life to come, which may fitly be represented by that which the judgment inflicts.
JAnd whosoever shall say to his brother, Raca, without a cause, shall be in dangcr of
the council : he who derides and affronts his brother causelessly, is liable to a degree
of punishment which may be represented by that which the council used to inflict.
But whosoever shall say, thou fool, without a cause ; whosoever, judging uncharitably
of his brother, shall call him a wicked wretch and an āpostate, without cause, shall be
in danger of hell-firc, i.e. by a common figure of speech, “ obnoxious to the fire of the
valley of Hinnom,” obnoxious to a degree of punishment which may fitly be repre-
sented by that fire. But because men are very apt to fall into rash anger, and to
express their anger by contemptuous speeches and abusive names, fancying that there
is no sin in these things, or but little, and that compensation may easily be made for
them by acts of devotion ; Jesus declared that atonement was not to be made for these
offences by any offerings, how costly soever, and therefore prescribed immediate repen-
tance and reparation as the only remedies of them. He insisted particularly on repa-
ration, assuring us, that unless it be made, God will not accept the worship of such
offenders, being infinitely better pleased with repentance than with sacrifices, or ex-
ternal worship of any kind, how specious soever those duties may appear in the eye
of vulgar understandings. Vain, therefore, is their presumption, who fancy they
make amends for yet more gross acts of ºustice by acts of devotion. Therefore, iſ
138 -- LIFE OF CHRIST.
thou bring thy gift to the altar, and there rememberest that thy brother has
aught against thee, any just cause of complaint against thee ; leave there thy gift
before the altar; do not lay aside thoughts of worshipping God because thou art
not in a proper state, but prepare thyself for his worship without delay; go thy way;
Jirºt be reconciled to thy brother, and then come and offer thy gift. This exhor-
tation Jesus enforced, from the consideration of what is reckoned prudent in ordinary
law-suits. In such cases, wise men always advise the party that has done the wrong,
to make up matters with his adversary whilst it is in his power, lest the sentence of a
judge, being interposed, fall heavy on him. For the same reason, we, who have
offended our brother, ought to make it up with him whilst an opportunity of repen-
tance is allowed us ; and that, though our quarrel should have proceeded to the
greatest lengths, lest the sentence of the supreme judge overtake us, and put recon-
ciliation out of our power for ever. Agree with thine adversary quickly, whilst thou
art in the way with him, lest at any time he deliver thee to the judge, and the judge
deliver thee to the officer, and thou be cast into prison, Verily I say unto thee,
thou shalt by no means come out thence, till thou hast paid the uttermost
farthing. - º -
[Mat. v. 27.] Ye have heard that it was said by them of old time, Thou shalt
not commit adultery. To explain the opinion of the Jewish doctors in this matter,
Lightfoot cites, Trip. Targ. in marg. ad Exod. xx, by which it appears, that they
were very loose moralists. In opposition to them, therefore, our Lord declared, That
whosoever looketh on a woman to lust after her hath committed adultery with her
already in his heart. Whosoever cherishes unchaste desires and intentions, or, as it
is expressed in the tenth precept, whosoever covets his neighbour's wife is really
guilty of adultery, though he never should find an opportunity of committing the
act with her. For which cause, all such use of our senses as inflames the mind with
lust, must be carefully avoided. If thy right eye offend thee, i.e. cause thee to offend,
pluck it out and cast it from thee; for it is profitable for thee that one of thy
members should perish, and not that thy whole body should be cast into hell. There
is here an allusion to the practice of surgeons, who, when any member of the body
happens to be mortified, cut it off to prevent the sound part from being tainted. The
meaning of the passage, stript of the metaphor, is this, Deny thyself, not by amputa-
tion of the members, but by the force of a strong resolution of the use of thy senses,
though ever so delightful, in all cases, where the use of them ensnares thy soul,
It hath been said, Whosoever shall put away his wife, let him give her a writing
of divorcement. The doctors of the school of Sammai affirmed, that, in the law, con-
cerning divorce, [Deut. xxiv. 1.] the words, some uncleanness, were to be understood
of adultery only; whereas, they of the school of Hillel interpreted them of any
matter of dislike whatever. Hence the Pharisees asked Jesus, [Mat. xix. 3..] if it
was lawful to put away his wiſe for every cause & From his answer to that question
it appears, that the interpretation of the law of divorce given by the school of Hillel,
and adopted by the Jews, as we learn from their practice and their writings, represented,
in some measure, the meaning of the law. Nevertheless, by multiplying the causes
of divorce far beyond the intention of their law-giver, they took occasion, from the
law, to give unbounded scope to their lusts. This abuse Jesus thought fit to reform
by correcting the law itself. Accordingly, having his eye upon the original institution
of marriage in paradise, and upon the laws of that relaiion then established, he assured
his disciples that he who divorces his wife for any of the causes allowed by the doctors,
whoredom excepted layeth her under a strong temptation to commit adultery, unjust
divorce being no divorce in the sight of God; and that, since such marriages still
LIFE of CHRIST. 139
subsisted, he who marrieth the woman unjustly divorced committeth adultery also.
Rut I say unto you, That whosoever shall put away his wife, saving for the cause
of fornication, (formication here, as elsewhere, is often used for adultery ; in general.
it denotes the exercise of all the different species of unlawful lusts;) causeth her to
commit adultery : and whosoever shall marry her that is divorced committeth
adultery. - . .
Again, ye have heard that it hath been said by them of old time, Thou shalt
not forswear, thyself, but shall perform unto the Lord thine oaths. As to oaths,
the doctors affirmed that they were obligatory, according to the nature of the thing
by which a man swears. [Mat. xxiii. 16.] Hence they alſowed the use of such oaths
in common conversation, as they said were not obligatory, pretending that there was
no harm in them, because the law which forbids them to forswear themselves, and
enjoined then to perform their vows, meant such solemn oaths only as were of a
binding nature. It is this detestable morality which Jesus condemned in the following
words, But I say unto you, swear not at all ; never swear by an oath, on the sup-
position that it does not bind you. For all oaths whatever, those by the lowest of the
creatures not excepted, are obligatory, in regard, that if these oaths have any meaning
at all, they are an appeal to the great Creator, consequently are oaths by him, im-
plying a solemn invocation of his wrath on such of the creatures sworn by, as are
capable of God's wrath ; and, for the others, the oath implies a solemn imprecation,
in case of your swearing falsely, that you may for ever be deprived of all the comfort
or advantage you have in, or hope from, these creatures. Swear, therefore, neither
by heaven ; for it is God’s throne ; nor by the earth; for it is his footstool :
neither by Jerusalem ; for it is the city of the great King. Neither shalt thou
swear by thy head, because thou canst not make one hair white or black. By
comparing Mat. xxiii. 16, it appears, that our Lord is here giving a catalogue of
eaths, which, in the opinion of the doctors, were not obligatory. His meaning, there-
fore, is, swear not at all in common conversation, nor on other occasions, unless you
have a mind to perform ; because every oath being really obligatory, he who, from
an opinion that some are not, swears voluntarily, by heaven, by carth, or by Jerusalem,
er by his own head, is, without all doubt, guilty of perjury. Much more is he guilty,
who, when called thereto by lawful authority, swears with an intention to falsify.
But, by no means, does Jesus condemn swearing truly before a magistrate, or upon
grave and solemn occasions : because that would have been to prohibit both the
method of ending controversies, [Heb. vi. 16..] and an high act of religious wor-
ship : [Deut. . vi. 13. Isa. lxv. 16...] an oath being not only a solemn appeal to the
divine omniscience, from which nothing can be hid, but a direct acknowledgment of
God as the great patron and protector of right, and the avenger of falsehood. But
ſet your communication be, yea, yea, nay, may : maintain such sincerity and truth
in all your words as will merit the belief of your acquaintance; so that, in common
conversation, to gain yourselves credit, you need do no more than barely assert or
deny any matter, without invoking the name of God at all; for whatsoever is more
than these comet/, of evil, or, as it may be translated, cometh of the evil one. In
common discourse, whatever is "more than affirmation or negation ariseth from the
temptation of the devil, who prompts men to curse and to swear, that he may lessen
in them, and in all who bear them, that awful reverence of the divine Majesty, which
is the grand support of society, and the soul of every virtue ; and, by this means,
lead them, at length, to perjury, even in the most solemn instances, ecnsiderations
which shew the evil mature of sin in the strongest light.
With respect to men's resisting and revenging such injuries as are done thein,
- - & -
T 2
140 * LIFE OF CHRIST.
Jesus assured his disciples, that although, for the preservation of society, Moses had
ordained the judges to give eye for eye, and tooth for tooth, if the injured party de-
manded it; yet the doctors were greatly in the wrong, not only when they enjoined
ºnen to insist on retaliation as their duty, but declared lawful, in many cases, for the
injured party, at his own hand, to avenge himself, provided, in his revenge, he did not
exceed the measure prescribed in the law. Christ's doctrine was, that a good man
is so far from revenging private injuries, that oftentimes he does not even resist them,
and always forgives them when they happen to be done to him ; a generosity which
he warmly recommended to his disciples. Ye have heard that it hath been said by the
antient doctors, An eye for an eye, and a tooth for a tooth, ought to be demanded :
But I say unto you, that ye resist not evil but whosoever shall smite thee on thy right.
cheek, turn to him the other also. And if any man will sue thee at the law, and take
away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a
mile, go with him twain. Give to him that asketh thee, and from him that would borrow
of thee turn not thou away. To understand this passage aright we must take notice,
that the Jews, under the sanction of the law of retaliation mentioned above, carried
their resentments to the utmost length ; and, by so doing, maintained infinite quarrels,
to the great detriment of social life. This abuse of the law Jesus here condemned,
by ordering men, under the gospel dispensation, to proportion their resistance of
injuries to their nature and importance, And, to direct them in this manner, he here
puts five cases wherein Christian meekness must especially shew itself. 1. When any
one assaults our person, in resentment of some affront he imagines we have put upon
him. 2. When any one sues us at the law, in order to take our goods from us. 3.
When he attacks our natural liberty. 4. When one, who is poor, asks charity. 5.
When a neighbour begs the loan of something from us. In all these cases our Lord
forbids us to resist. Yet, from the examples which he mentions, it is plain that this
forbearance and compliance is required only when we are slightly attacked, but by no
means, when the assault is of a capital kind. For it would be unbecoming the wisdom
which Jesus showed in other points, to suppose that he forbids us to defend ourselves
against murderers, robbers, and oppressors, who would unjustly take away our life,
our estate, or our liberty. Neither can it be thought that he commands us to give
every idle fellow ati he may think fit to ask, whether in charity or in loan. . We are
only to give what we can spare, and to such persons as, out of real necessity, seek
relief from us. Nay, our Lord's own behaviour towards the man who, in presence
of the council, smote him on the cheek, gives reason to think he did not mean that,
in all cases, his disciples should be passive under the very injuries which he here
speaks of. In some circumstances, smiting on the cheek, taking away one's coat, and
the compelling of him to go a mile, may be great injuries, and therefore are to be
resisted. The first instance was judged so by Jesus himself, in the case mentioned :
for, had he forborne to reprove the man who did it, his silence might have been
interpreted as proceeding from a conviction of his having done eyºl, in giving the
high-priest the answer for which he was smitten. Wherefore, it appears plain, that
the expressions of smiting on the cheek, taking away the coat, &c. are of the same kind.
with those verse 19, viz. the cutting off the right hand, and plucking out the right eye.
They are all figurative, and denote something less than they literally import.
Admitting this explication as just, our Lord's rule has for its objects small injuries,
which he represents by the strong metaphorical expressions of smiting on the cheek, &c.
because to men of keen passions, though they be in themselves small injuries, they are
difficult to be borne. Under such slight injuries, therefore, our Lord orders his dis-
ciples to be passive, rather than resist them to the utmost. Viewed in this light this
LiFE OF CHRIST. 141
precept is liable to no objection, it being well known, that he who bears a slight
affront consults his honour and interest much better than he who resists or resents it;
because he shews a greatness of mind worthy of a man, and uses the best means for
avoiding quarrels, which oſtentimes are attended with the most fatal consequences.
In like manner, he who yields a little of his right rather than he will go to law, is
much wiser than the man who has recourse to public justice in every instance ; be-
...; in the progress of a law-suit, such animosities may arise as are inconsistent with
charity. -
To conclude, benevolence, which is the glory of the divine, and the perfection of
the human nature, rejoices in doing good. Hence, the man that is possessed of this god-
like quality cheerfully embraces every occasion in his power of relieving the poor
and distressed, whether by gift or loan. Some are of opinion that the precept con-
cerning alms-giving and gratuitous lending, is subjoined to the instances of injuries
which our Lord commands us to bear, to teach us, that if the persons who have in-
jured us fall into want, we are not to with-hold any act of charity from them on account
of the evil they have formerly done us. Taken in this light the precept is generous
and divine. Moreover, as liberality is a virtue nearly allied to the forgiveness of
injuries, our Lord joined the two together to shew that they should always go hand
in hand. The reason is, revenge will blast the greatest liberality, and a covetous
heart will shew the most perfect patience to be a sordid meanness of spirit, proceeding
from selfishness. * -
He proceeded, in the next place, to consider the doctrine of the Jewish teachers
concerning benevolence. Ye have heard that it hath heen said, Thou shalt love thy
neighbour, and hate thine enemy. The passage in the law referred to is Ley. xix. 18,
“Thou shalt, not avenge, nor bear any grudge against the children of thy people ;
but thou shalt love thy neighbour as thyself; I am the Lord.” The clause, and hate
thine enemy, is not in the law ; but the doctors pretended that it was deducible from
the first part of the precept, which seems to limit forgiveness to Israelites. Besides,
they supported their own opinion by the tradition of the elders, and the precepts
concerning the idolatrous nations. In opposition to this narrow spirit, our Lord
commanded his hearers to shew benevolence, according to their power, unto every
individual of the human species, without respect to country or religion; benevolence
even to their bitterest enemies. But I say unto you, love your enemies ; that is,
charitably and sincerely wish unto your enemies all manner of good, both temporal
and spiritual : bless them that curse you ; give them kind and friendly language who
rail at or speak evil of you : and pray for them which despitefully use you, and persecute
3you : besides doing all in your own power to advance their happiness, study, by your -
prayers, to engage God also to befriend and bless them. The particulars mentioned
are, certainly, the highest expressions of enmity ; for what can be worse than cursing,
and calumny, and insults, and persecutions 2 yet we are commanded to love, and to
bless, and do good to, and pray for, our enemies, even while they persist in their enmity
against us. This may be thought contrary to the precept, [Luke xvii. 3..] where
forgiveness seems to be enjoined only on condition the injurious party repents ; If
thy brother tresspass against thee rebuke him, and if he repent forgive him. But the
difficulty will disappear when it is remembered, that, in the two passages, different
persons and different duties are spoken of. In the sermon, the duty we owe to mankind
in general, who injure us, is described ; but in Luke we are told how we are to behave
towards an offending brother, one with whom we are particularly connected, whether
by the ties or blood of friendship. The forgiveness we owe to mankind is, in the
sermon, said to consist in the inward affection of benevolence, civil language, good
148 & LIFE of CHRIST.
offices, such as we would have done to them had they never injured us, and hearty
prayers; all which men may receive, even while they persist in their enmity. Whereas,
the forgiveness due to a brother implies that he be restored to our friendship and
affection, which he held before he offended. But, in order to this, his repentance
is justly required ; because, without a sense of his offence, and due evidence of his
reformation, he is both unworthy and incapable of being restored. -
This doctrine of loving our enemies so far as to do them good, Jesus enforced from
the noblest of all considerations, that it renders men like God, who is good to the evil.
and unthankful. That ye may be the children of your Father which is in heaven ; for
he maketh the sum to rise on the evil and on the good, and sendeth rain on the just and
on the unjust. Being thus benevolent towards all, the bad as well as the good, ye
shall be like God, and so prove yourselves his genuine offspring ; for he makeſh his
sun common to them who worship, and them who contemn him ; and lets his rain be
useful both to the just and to the unjust, alluring the bad to repentance, and stirring
up the good to thankfulness, by this universal and indiscriminate benignity of his
providence. For if ye love them which love you, what reward have ye 2 do not even
the publicans the same 2 And if ye salute your brethren only, what do you more than
others ? do not even the publicans so 2 These are common things practised by people
of the worst of characters, which, therefore, do not prove you to be of a virtuous
disposition, but only endowed with the essential principles of human nature ; so that
ye merit no reward at all for doing them. Be ye therefore perfect, even as your Father
which is in heaven is perfect. The perfection of the divine goodness is proposed to our
imitation, as it is promiscuous, extending to the evil as well as the good, and not as
it is absolutely universal and infinite; for, in this respect, the imitation of it is im-
possible. * -
This the doctrine and precepts of the disciples, the righteousness which they
preached, was to excel the righteousness of the Scribes and Pharisees. Our Lord
spake next of the righteousness which the Jewish teachers. practised, shewing that
his disciples, especially such of them as were instructors of others, ought to excel them
in that respect also. The particulars which he mentioned, though few, are of great
importance, viz. alms-giving, prayer, fasting, heavenly-mindedness, candid judging,
and self-reformation. He began with alms-giving, because, in the branch of his dis-
eourse preceding, he had exhorted them to beneficence toward their enemies, from
the example of the divine goodness. [Mat. vi. 1.] Take heed that ye do not your alms
(your works of mercy,) before men, to be seen of them : otherwise ye have no reward
of your Father which is in heaven. He does not forbid us to do works of charity
publicly, for, on some occasions, that cannot be avoided : but to do them publicly,
with a view to be seen of men, and to be applauded for them. Therefore, when thou
dost thine alms, do not sound a trumpet before thee, as the hypocrites do in the syng-
gogues, and in the streets, that they may have glory of men. Verily I say unto you,
they have their reward. The praises of men, which they are so fond of, is all the
reward such hypocrites shall ever obtain. But when thou dost alms, let not thy left
hand know what thy right hand doth : iet not thy most intimate friend know what thou
dost ; perform these offices as privately as thou canst, and never speak of them after-
wards, unless there be good reasons for making them known. That thine alms may
be in secret, and thy Father, which seeth in secret, himself shall reward thee openly :
Perform works of charity from no other principle but a love of goodness, and a regard
to the will of God, who looks on in secret, and wiłł reward all thy good deeds openly,
it the judgment. Thus, if thou be content to forego, at present, the applause of the
few.io whom thou art known, and who are not competent judges of true worth,
IIFE OF CHRIST. 143
it shall be abundantly compensated to thee hereafter, by the admiration and love of
all the beings in the universe, who have any relish of virtue, or are capable to judge
of it. - - - .
And when thou prayest, thou shalt not be as the hypocrites are : for they love
to stand in the synagogues, and in the corners of the streets, that they may be seen
of men. Verily I say unto you, they have their reward. Our Lord is here treating
of private prayer, for which reason his rules must not be extended to public devotion.
But thou, when thou prayest, enter into thy closet, and, when thou hast shut thy
door, pray to thy Father which is in secret ; and thy Father, which seeth in secret,
shall reward thee openly. Perform thy private devotions without noise or shew,
by which it will appear that thou art influenced by a sense of duty. But when ye pray,
tise not vain repetitions, as the heathen do ; for they think that they shall be hoara
for their much speaking. Be not ye, therefore, like unto them ; for your Father
knoweth what things ye have need of before ye ask him. Your Father not only
Rnows, but compassionates all your wants and weaknesses. Hence much speaking in
prayer, with a view to inform the Deity of our wants, or to persuade him to comply
with our desires, is foolish and impious, because it casts a reflection both upon his
omniscience and upon his infinite goodness. But it is far from being culpable whet:
used with a view to excite in our minds a sense of the divine goodness, to affect us
with sorrow for sin, and to beget, or cherish, in us a love of virtue; valuable ends,
to which a decent length and variety in prayer may be very subservient. . -
After this manner, therefore, pray ye : The word ye is emphatical in opposition
to the heathens, who used vain repetitions in their prayers. Christ's meaning is not
that his disciples are to use the words of this prayer in all their addresses to God; for,
in the Acts and Epistles, we find the apostles praying in terms different from this form :
but his meaning is, that we are to frame our prayers according to this model, both in
respect to matter, and manner, and style. - - - -
Our Father which art in heaven. If they are called fathers who beget children
and bring them up, Almighty God has the best right to that title from every creature,
and particularly from man; being the father of their spirits, [Heb. xii. 9..] the
maaker of their bodies, and the continual preserver of both. Nor is this all. He is
our father in a yet higher sense, as he regenerates and restores his image upon our
minds ; so that, partaking of his nature, we become his children, and can, with holy
boldness, name |. by the title of that relation. In the former sense, God is the
father of all his creatures, whether good or bad ; but, in the latter, is the father only
of such as are good. Of all the magnificent titles invented by philosophers or poets
in honour of their gods, there is none that conveys so grand and so lovely an idea as
this simple name of Father. Being used by mankind in general, it marks directly
the essential character of the true God, namely, that he is the first cause of all things,
or the author of their being ; and, at the same time, conveys a strong idea of the
tender love which he bears to his creatures, whom he nourishes with an affection,
and protects with a watchfulness, infinitely superior to that of any earthly parent
whatsoever. But the name father, besides teaching us that we owe our being to
Grod, and pointing out his goodness and mercy in upholding us, expresses also his
power to give us the things we ask, none of which can be more difficult than creation.
Further, we are taught to give the great God the title of Father, that our sense of the
tender relation in which he stands to us may be confirmed, our faith in his power and
goodness strengthened, our hope of obtaining what we ask in prayer cherished, and
our desire of obeying and imitating him quickened ; for natural reason teaches that
it is disgraceful in children to degenerate from their parents, aud that they cannot
144 . . . LIFE OF CHRIST,
-
commit a greater crime than to disobey the just commandments of an indulgent father.
To conclude, we are directed to call him our Father, in the plural number, and that
even in secret prayer, to put us in mind that we are all brethren, the children of one
common parent; and that we ought to love one another with pure hearts fervently,
praying, not for ourselves only, but for others, that God would give them likewise
daily bread, and the forgiveness of sin, and deliverance from temptation. The
words, which art in heaven, do not confine God’s presence to heaven, for he exists
every where; but they contain a comprehensive, though short description of the
divine greatness. They express God's majesty, dominion, and power; and distinguish
him from those whom we call fathers on earth, and from false gods, who are not in
heaven, the region of bliss and felicity, where God, who is essentially present through
all the universe, gives more especial manifestations of his presence, to such of his crea-
tures as he has exalted to share with him in his eternal felicity. - -
Hallowed be thy name. The name of God is a Hebraism for God himself, his
attributes, and his works. To sanctify a thing is to entertain the highest notion of it,
as true, and great, and good; and, by our words and actions, to testify that belief.
Thus it is used 1 Pet. iii. 15. Isa. viii. 13. The meaning of the petition, therefore, is,
May thy existence be universally believed, thy perfections loved and imitated, thy
works admired, thy supremacy over all things jºi. thy providence reverenced
and confided in 1 May we, and all men, so think of the divine Majesty, of all his
attributes, and of his works; and may we and they so express our veneration of God,
that his glory may be manifested every where, to the utter destruction of the worship
of idols and devils . The phraseology of this and other prayers recorded by the in-
spired writers, wherein the worshippers address God in the singular number, by
saying, thou and thy to him, is retained by Christians with the highest propriety,
as it intimateth their firm belief that there is but one God, and that there is nothing
in the universe equal or second to him, and that no being whatever can share in the
worship which they pay to him. -
Thy kingdom come. By the kingdom of God, whose coming we are directed to
pray for, is to be understood the Messiah's kingdom, or the gospel dispensation ;
because, taken in any other sense, the petition will not be distinct from that which
follows, namely, Thy will be done, wherein our wishes, that the dominions of righ- -
teousness may be established in the hearts of men, are expressed.
Give us this day our daily bread. Give us day by day food sufficient to sustain
life, and strengthen us for serving God with cheerfulness and vigour. Wherefore,
since we are not allowed to ask provision for rioting and luxury, but only the neces-
saries of life, and that not for many years, but from day to day, the petition forbids
anxious cares about futurity, and teaches us how moderate our desires of worldly
things should be. And, whereas, not the poor only, whose industry, all acknowledge,
must be favoured by the concurrence of providence to render it successful, but the
sich are enjoined to pray for their bread, day by day; it is on account of the great
instability of human affairs, which renders the possession of wealth absolutely preca-
rious ; and because, without the divine blessing, even the abundance of the rich is
not of itself sufficient so much as to keep them alive, far less to make them
happy. - ', - l
- ºforgive us our debts, as we forgive our debtors. The earth, and the fulness
thereof, being the Lord's, he has a right to govern the world, and to support his go-
vernment, by punishing all who presume to transgress his laws. The suffering of
punishment, therefore, is a debt which, sinners owe to the divine justice ; so that,
when we ask God in prayer to forgive our debts, we beg that he would mercifully
LIFE of CHRIST. 145
be pleased to remit the punishment of our sins, particularly the pains of hell ; and
that, laying aside his displeasure, he would graciously receive us into favour, and
bless us with eternal life. The manner in which we are to ask forgiveness of our sins
is remarkable, forgive us as we forgive. We must forgive others if we wish to be
forgiven ourselves, and are allowed to crave from God only such forgiveness as we
grant to others; so that if we do not pardon our enemies, we, in this petition, seriously
and solemnly beg God to damn us eternally. For which reason, before men venture
into the presence of Almighty God to worship, they ought to be well assured that their
hearts are thoroughly purged from all rancour and malice. . . .”
.And lead us not into temptation, but deliver us from evil; from the evil one,
the devil. Or the clause may be translated, And lead us not into temptation, but so
as to deliver us from evil, either by removing the temptation itself when it proves
too hard for us, or by mitigating its force, or by increasing our strength to resist it,
as God shall see most for his glory. The correction of the translation, proposed is
built upon this argument, that to prāy for an absolute freedom from all solicitation,
or temptation to sin, is to seek deliverance from the common lot of humanity, which
is absurd ; because trials and temptations are, wisely appointed by God for the exercise
and improvement of virtue in good men, and that others may be encouraged by the
constancy and patience which they shew,in afflictions. Hence, instead of praying to
be absolutely delivered from them, we are taught to rejoice, when, by the divine
appointment, we fall into temptations. This petition teaches us to preserve a sense
of our own inability to repel and overcome the solicitations of the world, and of the
necessity of assistance from above, both to regulate our passions, and to conquer the
difficulties of a religious life. * - -
: For thine is the kingdom, and the power, and the glory, for ever. Because the
government of the universe is thine for ever, and thou alone possessest the power of
creating and upholding all things also, because the glory of infinite perfections remains.
eternally with thee; therefore all men ought to hallow thy name, submit themselves
to thy government, and perform thy will ; also, in a humble sense of their dependance,
should seek from thee the supply of their wants, and pardon of their sins, and the kind
protection of thy providence. But, because the forgiving of injuries is a duty contrary
to the strongest passions in the human heart, and, at the same time, is highly proper
for beings who need so much forgiveness from God, Jesus inculcated the necessity
of it by assuring his hearers, that if they forgave they should be forgiven, whereas,
if they did not forgive, there remained no pardon for them. For if ye forgive men
their trespasses, your heavenly Father will also forgive you. But if ye forgive
not men lheir trespasses, neither will your Father forgive you your trespasses,
From what our Lord says in verse 14, we are not to imagine that the forgiving of
injuries alone will entitle us to pardon. Indeed, all negative declarations concerning
the terms of salvation being, in their own nature, absolute, and without exception,
he who does not forgive never shall be forgiven, as it is in the fifteenth verse. But
affirmative declarations always imply this limitation, that no other-essential of sal-
vation be wanting : because the meaning of such declarations is no more than this,
that the subject they affirm is one of the things necessary to salvation. Behold, then,
the necessity of forgiving all kind of injuries, established by Jesus Christ himself,
in opposition to the foolish opinions of the men of this world, who, associating the idea
of cowardice with the greatest and most generous act of the human mind, the par-
doming of injuries, have laboured to render it shameful and vile, to the utter disgrace"
of human reason and common sense. . e . - :
, Of fasting he said, Moreover, when ye fast, be not as the hypocrites of 6 sadi.
**
1.46 LIFE of CHRIST g
*
countenance : for they disfigure their faces, that they may appear unto men to fast,
Perily I say unto you, they have their reward. Do not follow the example of the
hypocrites, who, in order to shew that they fast, veil themselves, or, it may be, dis-
figure their countenances, by sprinkling ashes on their heads. I assure you, persons
of this character shall have no other reward but the esteem of those whom they
deceive by such appearances. But thou, when thou fastest, anoint thine head, and
wash thy face, come abroad in thine ordinary dress ; that thou appear not unto men to
jast, but unto thy Father which is in secret, and thy Father, which seeth in secret, shall
reward thee openly. That, desiring the approbation of God, and not the applause
of men, thou mayest chiefly be solicitous to appear before God as one that fasteth ;
and God, who is ever with thee, and knoweth thy most secret thoughts, shall openly
bestow on thee the rewards of a true penitent, whose mortification, contrition, and
humility, he can discern without the help of looks, or dress, or outward expressions
of any kind. But it must be remembered, that our Lord is speaking here of private
fasting, to which alone his directions are to be applied ; for, when public sins are
to be mourned over, it ought to be performed in a public manner.
Having thus spoken of fasting, he proceeded to consider heavenly-mindedness, which
he inculcated with peculiar earnestness ; because it was a virtue which the Jewish
doctors were generally strangers to, but which he would have his disciples eminent
for, [Mat. x.9.] being an excellent ornament to the character of a teacher, and
adding much weight to what he says. This virtue our Lord powerfully recommended,
by shewing the deformity of its opposite, covetousness, which has for its object things
perishable. Lay not up for yourselves treasures upon earth, where moth and rust dotle
corrupt, and where thieves break through and steal. In the eastern countries, where
the fashion of clothes did not alter, as with us, the treasures of the rich consisted not
only of gold and silver, but of costly habits, and fine wrought vessels of brass, and tin,
and copper, liable to be destroyed in the manner here mentioned. [See Ezek. vi. 69.
Job xxvii. 16. James v. 2, 3.] But lay up for yourselves treasures in heaven, where
neither moth nor rust doth corrupt, and where thieves do not break through nor steal.
Nothing can be conceived more powerful to damp that keenness with which men
pursue the things of this life than the consideration of their emptiness, fragility, and
uncertainty; or to kindle in them an ambition of obtaining the treasures in heaven,
than the consideration of their being substantial, satisfying, liable to no accident
whatever. These considerations, therefore, were fitly proposed by our Lord on this
occasion. He next shewed them that covetousness always leads a man astray, by
corrupting the faculties of his mind. For where your treasure is, there will your
*-*
heart be also : if your treasure is upon earth, your heart will be earthly and sensual :
and, consequently, piety, resignation, and charity, will, in a great measure, be banished
from you. The light of the body is the eye : if, therefore, thine eye be single, simple,
not mixed with blood and other noxious humours, but clear and sound, thy whole body
shall be full of light : every member of thy body shall be enlightened by the light of
thine eye, and directed to perform its proper office. But if thine eye be evil, thy whole
body shall be full of darkness : none of thy members shall be able to perform its office.
If therefore, the light that is in thee be darkness, how great is that darkness 1 If the
organ of the body, whose office it is to supply light to every member, does itself oc-
casion darkness, how great, how pernicious, is that darkness I Reason performs to
the mind the office which the eye does to the body. Therefore, as the body must be
well enlightened if its eye is sound and good, or greatly darkened if it is spoiled with
noxious humours, so the mind must be full of light if reason, its eye, is in a proper
state, or full of darkness if it is perverted by covetousness and other worldly passions;
LIFE of CHRIST. 147;
but with this difference, that the darkness of the mind is infinitely worse than the
darkness of the body, and attended with worse consequences, inasmuch as the actions
of the mind are of far greater importance to happiness than those of the body. -
In the third place, he assured them that it was as impossible for a man to be hea-
wenly-minded and covetous at the same time, as it is for one to serve two masters.
For, to make the most favourable supposition imaginable, though their commands
should not be contrary, they must be, at least, different. And experience shews us
that the faculties of the human mind are so limited, that the generality of mankind
cannot mind two things at once with any tolerable degree of earnestness. By this
means it must always happen, that he who serves two masters will attach himself
either to the one or to the other; and, therefore, while he employs himself in the
service of the one, he must, of course, neglect the interest of the other. No man can
serve two masters : for either he will hate the one, and love the other; or else he will
hold to the one, and despise the other. Ye cannot serve God and mammon.
Lastly, he insinuated that all the arguments by which covetousness is usually justified,
or palliated, are entirely overthrown by considering the power, perfection, and extent,
of the providence of God. This grand subject he handled in a manner suitable to its
dignity, by proposing a few simple and obvious instances, wherein the provision that
God has made for the least and weakest of his creatures shines forth illustriously,
and forces on the mind the strongest conviction of that wise and fatherly care which
the Deity takes of all the works of his hands. From what they were at that instant
beholding, the birds of the air, the lilies, the grass of the field, he led even the most
illiterate of his hearers to form a more elevated and extensive notion of the divine
government than the philosophers attained to, who, though they allowed, in general,
that the world was ruled by God, had but confused conceptions of his providence,
which many of them denied to respect every individual creature and action. He taught
them, that the great Father Almighty has every single being in liis hand and keeping,
that there is nothing exposed to fortune, but that all things are absolutely subjected
to his will. This notion of providence affords a solid foundation for supporting that
rational trust in God which is the highest and best act of the human mind, and fur-
nishes us, at all times, with the strongest motives to virtue. *
Therefore I say unto you, Take no thought for your life what ye shall eat, or what ye.
shall drink, nor yet, for your body, what ye shall put on. The thought for our life,
©ll T food, and our raiment, which Christ forbids us to take, is not that which prudent
*nen use in providing sustenance for themselves and friends ; for, in other passages of
scripture, diligence in business is inculcated, that men, instead of being useless loads
el, the earth, may, at all times, have it in their power to discharge the several duties of
Hife with decency. [Tit. iii. 14.] But it is such an anxious care as arises from want
of faith, that is, from improper conceptions of God's perfections, and wrong notions.
of his providence ; and therefore such an anxious solicitude as engages all the desires,
engrosses all the thoughts, and demands the whole force of the soul, to the utter exclu-
sion of spiritual affections and pursuits. Is not the life more, or a greater blessing,
than meat, and the body than raiment 2 And will not he who has given us the greater
blessing give the lesser also Behold the fowls of the air, for they sow not, neither
do they reap, nor gather into barns ; yet your heavenly Father feedeth them. Why are
ye anxious about food 2 look to the fowls of the air that now fly round you ! Without
foreseeing their own wants, or making provision for them, they are preserved and nou-
rished by the unwearied benignity of the divine providence. Are ye not much better
than they # Are ye not beings of a nobler order, and destined for a higher end than
they, and, therefore, more the objects of the divine care P Moreover, Which ºf yok
•e.
149 LIFE of CHRIST.
by taking thought, can add one cubit unto his stature ? By all the pains you can
possibly take, you may not prolong your lives one moment beyond the period assigned
it in the divine decree. - • -
And why takeye thought for rainent 2 consider the lilies of the field, how they grow 1
thcy toil not, neither do they spin. By the lilies of the field our Lord understood the
flowers of the meadows in general ; for, in the following verse, he calls them the grass
of the field. He mentions the flowers, because they are made not so much for use
as for beauty, in which light his argument is the stronger. And yet I Say unto you,
that even Solomon, in all his glory, was not arrayed like one of these. Solomon, when
in the height of his prosperity, and dressed in his most magnificent apparel, was but
poorly arrayed in comparison of the flowers of the field, whose beautiful forms, lively
colours, and fragrant smells, far exceed the most perfect productions of art. He men-
tions Solomon rather than any other prince, because, in wealth, and power, and wisdom,
which are the instruments of magnificence and splendor, he excelled all the kings
that had been before him, or were to come after him.
Wherefore, if God so clothe the grass of the field, which to-day is, and to-morrow
is cast into the oven, shall he not much more clothe you, O ye of little faith ? If an in-
animate thing, so trifling in its nature, and uncertain in its duration, is thus beautifully
adorned, will not God take care to clothe you who are more valuable, as ye are men,
endowed with reason, but, especially, as ye are my servants and friends P. He calls
them who distrust the providence of God men of little faith ; yet it does not follow
from hence that it is an exercise of faith to sit with our arms folded, expecting support
from the divine providence without any action of our own : but, after having done
what prudence directs for providing the necessaries of life, we ought to trust in God,
believing that he will make our labours effectual by his blessing. Therefore, take no
thought, saying, What shall we cat 2 or what shall we drink 2 or wherewithal shall
we be clothed 2 (for after all these things do the Gentiles seek.) It was the general
character of the heathens that they prayed to their gods, and laboured themselves
for no blessings but the temporal ones here mentioned, as is plain from the tenth satiro
of Juvenal ; and that, because they were, in a great measure, ignorant of God’s
goodness, had erred fundamentally in their notions of religion, and had no certain hope
of a future state. For your heavenly Father knoweth that ye have need of all these
things. In no part of this discourse does Jesus call God the father of the fowls ; but
he calls him our Father, to make us sensible that men stand in a much nearer relation
to God than the brute creation does, and, consequently, that we may justly expect
much greater expressions of his love.
Farther, there is a noble antithesis in this passage. Christ sets God’s knowledge of
our wants in opposition to the anariety of the heathens about having them supplied,
to intimate that the one is much more effectual, for that purpose, than the other.
JBut seek ye first the kingdom of God, and his righteousness, and all these things shall
be added unto you. Let it be your chief aim to obtain the happiness of the life to
come; and, in order thereto, make it your principal care to acquire that universal
goodness which God possesses, which he sets you a pattern of, which he has declared
hé will accept, and which is necessary to your enjoyment of him in heaven : for these
are objects far more worthy of your attention than the perishing goods of this life.
Besides if you seek the kingdom of God first and principally, all things pertaining
to this life shall, in the course of the divine providence, be bestowed on you as far as
they contribute to your real welfare, and more you would not desire.
Take, therefore, no thought for the morrow. In the Hebrew idiom to-morrow signifies
futurity. Thus the word is used Gen. xxx. 33, Since the cztent and efficacy of the
LIFE of CHRIST. - tº
divine providence is so great, and since you are the objects of its peculiar care, you
need not vex yourselves about futurity ; for the morrow shall take thought for the
things of itself; or rather, according to the Hebrew idiom, shall make you take
thought for the things of itself, viz. in a proper time, it being sufficient that you
| rovide the necessaries of life for yourselves as they are wanted. Besides, sufficient
unto the day is the evil thereof. Every time has abundant necessary troubles of its
own; so that it is foolish to increase present distresses by anticipating those that are
to come, especially as, by that anticipation, it is not in your power to prevent any future
evil. * * -
Having thus condemned covetousness, Jesus proceeded in his discourse, and forbade
all rash and unfavourable judgments, whether of the characters of others in generai,
or of their actions in particular. [Mat. vii. 1.] Judge not, that ye be not judged.
Be not censorious, lest you make both God and man your enemies. Luke, in the
pārallel passage, [vi. 37.] adds, condemn not, and ye shall not be condemned. From
this it is plain, that the judging which Jesus reproves in the present passage compre-
hends, not only that restless curiosity of prying into the character and actions of others,
which is so prevalent among men, but that proneness to condemn them upon the most
superficial enquiry, which men discover always in proportion to their own wicked.
ness. Accordingly, it is added, For with what judgment ye judge, ye shall be
judged ; and with what measure ye mete, it shall be measured to you again. If
you judge charitably, making proper allowances for the frailties of your brethren,
and are ready to pity and pardon their faults, God and man will deal with you in the
same kind manner. But if you always put the worst construction on every thing
that it will bear, and are not touched with a feeling of your brother's infirmities,
and shew no mercy in the opinions you form of his character and actions, no mercy
will be shewed to you from any quarter ; God will treat you as you deserve, in
the just judgment he shall pass upon your actions, and the world will be sure to
retaliate the injury. Our Lord does not forbid judging in general, but rash and
uncharitable judging of such actions and characters as can easily admit of a favour-
able interpretation. Last of all he pressed self-reformation upon them, as absolutely
necessary in those whose office it is to reprove and reform others. And why beholdest
thou the mote that is in thy brother’s eye, but considerest not the beam that is in
thine own eye * Nothing can be more unreasonable than to observe and condemn the
faults of your brethren, while you yourselves are guilty of the same. Or, though
you should be free from them, to remonstrate against them is absurd if you are con-
taminated with worse pollutions. Or how wilt thou say to thy brother, let me pull
out the mote out of thine eye, and, behold, a beam is in thine own eye * With what
countenance can you undertake to reprove others, while you are guilty of much
greater faults yourselves, and neither are sensible of them, nor have the integrity
to mend them. Thou hypocrète, first cast out the beam ou, of thine own eye, and
then shalt thou see clearly to cast out the mote out of thy brother's eye. As by
the eye we judge of things relating to the body, so by the understanding we judge
of things pertaining to the soul. You may, therefore, lay down this as fixed and cer-
tain, that the more exalted your own virtue is, the better will you be able to judge
of your brother's faults, and the better qualified both in point of skill and authority
to reclaim him. Your judgment of his character and actions will be so much the
more charitable, and, for that reason, so much the more just ; your rebukes will be
so much the more mild, prudent, and winning ; and your anthority to press a refor-
&lation upon him so much the more weighty. How happy would the world be if all
150 LIFE OF CHRIST.
who teach the Christian religion would conscientiously observe the precept given them
here by their Master y
These are the several branches of the righteousness which the reformers of mankind
ought to practise ; yet, to render their labours successful, there must be in mankind,
a willingness to receive instruction ; if that is wanting, it is needless to attempt
reclaiming them. Wherefore, our Lord added, Give not that which is holy unto the
dogs, neither cast ye your pearls before swine, lest they trample them under their
feet, and turn again and rend you. Do not reprove persons of a snarling or sottish
disposition, because the effect, which advice has upon such, is generally bad. They
will be provoked by it to do you a mischief, or, at least, will despise both you and
your admonition. Persons of this kind will not be instructed, far less will they receive
a direct rebuke. You may warn others against them, you may weep over them,
and you may pray for them ; but you cannot reprove them with success and safety;
for which cause they are, by all means, to be avoided. -
But lest the disciples should have imagined that his precepts were above the reach
of human attainment, he directed them to seek from God the aids of his spirit, with
all the other blessings necessary to their salvation. Ask, and it shall be given you :
week, and ye shall find ; knock, and it shall be opened unto you. Withal he en-
couraged them to pray for these things with earnestness and perseverance, from the
consideration of the divine goodness, the blessed operations of which attribute, he il-
hustrateth by what proceedeth from the feeble goodness of men. For every one that
asketh, viz. from God, receiveth ; and he that seeketh findeth ; and to him that
knocketh it shall be opened. Or what man is there of you, whom, if his son ask
bread, will he give him a stone * or if he ask a fish, will he give him a serpent *
Will he deny him the necessary food that he asks, or give him, in its stead, something
useless or hurtful ? The words, which of you, are emphatical, giving great strength
to our Lord's argument. If, said he, the wicked wretches among yourselves, the most
peeyish, weak, and ill-natured of you all, will readily give good gifts to your
children when they cry for them, how much rather will the great God, infinite in
goodness, bestow blessings on his children, who endeavour to resemble him in his
perfections, and, for that end, ask the assistance of his Holy Spirit ! If ye then, being
evil, know, how to give good gifts unto your children, how much more shall your
Fêther, which is in heaven, give good things, [Luke xi. 13, the Holy Spirit] & O
them that ask him / And, because he was referring them to what passed within.
themselves, he took occasion to ingraft upon those feelings the noblest precept of
morality that ever was delivered by any teacher. Therefore, all things whatsoever
3ye would that men should do to you, do ye even so to them. Look inward, and con-
sider what sentiment the doing or not doing to others the things about which you
deliberate would raise in you towards them, were you in their situation, and they in
yours: think seriously what you would, in these circumstances, approve of as just and
equitable, and what you would think yourselves entitled to demand. Consult, I say,
with your own hearts; and, on all occasions, do to others as you would be done to.
This rule has a peculiar advantage above all other rules of morality whatever. For,
by making the selfish passions operate in behalf of others, it altogether changes the
influence of their suggestions : and so these passions, instead of prejudicing us, and
rendering us blind to the rights and interests of others, become so many powerful ad-
vögåtes in their favour. Our self-love thus changes its object for a little, and pre-
sents to our view every humane sentiment that can be urged in behalf of our neigh-
§our. Properly speaking, therefore, this is not so much a rule of action as a method,
§
-LIFE OF-6HRIST, g , 151
both of preparing our understandings for the impartial discernment, and of disposing
our hearts unto the sincere approbation of what is just and honourable in life.
For this is the law and the prophets. This is the voice both of the law and of the pro-
phets ; it is the sum and substance of the moral precepts contained in them.
Having thus spoken, he exhorted them, in a humble dependance on the assistance
of the Spirit, to strive to enter in at the strait gate, that is, vigorously to attempt the
work of religion, how difficult soever it may appear. Enter ye in at the strait gate ;
for wide is the gate, and broad is the way, that leadeth to destruction, and many there be
which go in thereaf , because strait is the gate, and narrow is the way, which leadeth
unto life, and few there be that find it. As if he had said, vice, it is true, though
nearly allied to destruction, is adorned with Inally false beauties, promises much, and
has numberless votaries ; whilst an austere and mortified course of life, though the
safest, looks stern, and invites but few. Nevertheless, in your choice of the way to
happiness, you are to consider, not how much pleasure it is attended with, but how
eertainly it will bring you to your desired end; neither are you to regard the numbers,
but the manners of them you would accompany.
But because the difficulties of religion are oftentimes greatly increased by false
teachers, who, under pretence of conducting men in the road to happiness, lead the
simple astray ; our Lord cautioned his disciples to beware of them, and proposed
marks to know them by. Beware of false prophets, which come to you in sheep's
clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits.
False teachers will come to you with a mortified air, pale countenances, emaciated
bodies, and mean clothing. They will pray loud and long, bestow largely on the
poor, and seem earnest to give the people right instruction ; in a word, they will assume
the most specious appearance of humility, piety, and innocence. So disfigured, and
so disguised, you may be apt to take them for sheep, persons very innocent and useful :
while, in reality, they are ravening, though concealed, wolves, whose intention is to
tear the flock in pieces, that they may gorge themselves with their carcases. But
ye shall know them by the nature and tendency of their doctrine, and by the more
secret actions of their lives, better than by those showy qualities, whose value depend
entirely on the right application of them. Accordingly, if you look more narrowly
at this sort of teachers, you shall discern them to be wolves ; for you will find them.
to be immensely proud, revengeful, pleasers of themselves, ; sometimes, also, addicted
to their belly, and always, at the conclusion, much more employed in doing their own
work than God's. Do incrl gather grapes of thorns, or figs of thistles 2 Even so every
good tree bringeth forth good fruit ; but a corrupt tree bring eth forth evil fruit. A
good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.
Wherefore, by their fruits ye shall know them. Remember to judge of teachers by
the nature and tendency of their doctrine, rather than by the more public actions of
their lives ; for even some of those whom I have commissioned to teach, and enabled
to work miracles, shall, by the wickedness of their lives, fall under condemnation.
Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven ;
but he that doth the will of my Father, which is in heaven. Many will say to me in that
day, Lord, Lord, have we not prophesied in thy name 2 We preached by virtue of
power and authority from thee, and in thy name have cast out devils, and in thy name
done many wonderful works. Bad men, on some occasions, have, in the wisdom of
providence, been commissioned by God to signify his pleasure, and have been fur-
mished with powers to prove their mission ; witness Judas Iscariot, who was admitted
We LIFE OF CHRIST, t
* * N -
into the college of apostles by our Lord himself. Prophecying, ejection of devils;
and other miracles, are mentioned, to shew that no gift, endowment, or accomplish.
ment whatsoever, without faith and holiness, will avail to our acceptance with God;
a caution very proper in those days, when the gifts of the Spirit were to be bestowed.
in such plenty, on them who made profession of Christianity. He added, And then
will I profess unto them, I never knew you, depart from me ye that work iniquity,
Though I call you to be my servant, and you professed yourselves such, I never knew
you to be such, nor approved of you. I knew, indeed, that you were the slaves of
other masters, mammon, your own belly, and ambition ; wherefore, as your lives have
been contrary both to my precepts and your own profession, begone ; I will have
nothing to do with you. That this is the true meaning of the expression, I never
knew you, will appear, if the appellation, Lord, Lord, wherewith these wicked men
addressed the judge, is attended to ; for, in this connection, it is as if they had said,
Master, dost thou not know thine own servants P Did not we preach by thy authority,
and by thy power foretel future events, and cast out devils, and work many miracles P
Because Jesus had now spoken a great deal, he concluded his discourse with the
parable of the houses built on different foundations. Therefore, whosoever heareth
these sayings of mine, and doth them, I will liken him unto a wise man, which built his
house upon a rock. JAnd the rain descended, and the floods came, and the winds blew,
and beat upon that house, and it fell not, for it was founded upon a rock. And every
one that heareth these sayings of nine, and doth them not, shall be likened unto a foolish -
man, which built his house upon the sand : and the rain descended, and the floods came,
and the winds blew, and beat upon that house, and it fell, and great was the fall of it.
In calm serene weather any edifice will stand : but it is the wintry blasts that try the
strength of a structure. The wise man, foreseeing these, provides against them by
building his house upon a rock, where it stands immoveable in the midst of hurricanes.
But the fool, not thinking of winter, is so charmed with the beauty of a particular
situation, that, without considering, he builds his house there, even though it be a
hillock of loose sand. The winter comes, heavy showers of rain fall, an impetuous
torrent, from a neighbouring mountain, rushes by, and saps the foundation of his
building. The storms beat upon it, the house shakes, it totters, it falls with a terrible
noise, and makes the whole circumjacent plain to resound. He who hears my precepts,
and puts them in practice, may be compared to the wise man, that built his house upon
a rock. He provides for himself a place of shelter and accommodation that will
subsist in the wreck of the world. On the other hand, he who hears my precepts, and
does them not, may be compared to the fool, who built his house upon the sand. The
edifice, which he has reared for his future accommodation being built upon a bad
foundation, will quickly fall. By this parable, therefore, our Lord has taught us,
that the bare knowledge of true religion, or the simple hearing of the divinest lessons
of morality that ever were delivered by men, nay, the belief of these instructions,
if possible, without the practice of them, is of no importance at all. It is doing of
the precepts of religion alone which can establish a man so stedfastly that he shall
neither be shaken with the temptations, afflictions, and persecutions of the present
life, nor by the terrors...of the future. Whereas, whosoever heareth and doth them not
will be overwhelmed and oppressed by the storms of both worlds; oppressed in this
life, and utterly overwhelmed in that, which is to come.
And it came to pass, when Jesus had ended these sayings, the people were astonished
at his doctrine : For, he taught them as one having authority, and not as the scribes.
The words of Christ made a wonderful impression on the minds of his auditors, whe
LIFE OF CHRIST. 153
never had heard the like before. They began to relish the holy sweetness of truth,
and were astonished at the freedom and boldness with which he spake. For he taught
them as one having authority immediately from God, and, consequently, did not teach
them as the scribes, whose lectures, for the most part, were absolutely trifling, bein
drawn from traditions from the comments of other doctors, which these ignorant i.
corrupt teachers substituted in the place of scripture, reason, and truth.
Jä4. LIFE OF CHRIST.
CHAPTER VI.
*
*
FROM THE SERMon on THE MoUNT To THE FIRST Mission of THE ApostLBs.
The cure of the leper---the centurion's servant or son---the demoniac in the synagogue
of Capernaum---Peter's wife's mother---the miraculous draught of fishes---Christ stills
a storm--cures the demoniacs of Gadara---herd of swine perish—-returns to Caper-
naum---the paralytic borne by four--calls Levi, or Matthew---whether they were the
same---heals the impotent man at the pool of Bethesda---vindicates his disciples for
rubbing the ears of corn---recovers the man with a withered hand--retires from the
persecution of his enemies---chooses the apos;ſes---their names and characters.
WE are now arrived at a part of the history of Jesus which has much exercised the
abilities of critics and composers of Harmonies. We do not, therefore, wish to be
considered as affirming, in every instance, the order in which the facts, here recorded,
succeeded each other; but have arranged them according to the most probable
-opinion we have been able, after a careful examination, to form. It is, however, with
great satisfaction we observe, that though it appears, in many instances, impossible
to compose a perfect harmony of the four evangelists ; yet, if their expressions be
eandidly compared, they will not be found to contradict each other, or to make any
other variations than might be expected from faithful witnesses, who had not con-
sulted together upon the precise manner of delivering their evidence.
Immediately after the sermon upon the mount there was performed the cure of the
leper, mentioned by Matthew in the eighth chapter of his gospel. We shall give the
story in the translation of Dr. Campbell, and afterwards subjoin a few explanatory
remarks.
Being come down from the mountain, followed by a great multitude, a leper came,
who, prostrating himself before him, said, Sir, if thou wilt, thou canst cleanse me.
Jesus stretched out his hand, and touched him, saying, I will ; be thou cleansed. Im-
mediately he was cured of his leprosy. Then Jesus said to him, See thou tell nobody;
but go, shew thyself to the priest, and make the oblation prescribed by Moses for
notifying (the cure) to the people.
1. It is remarkable that, in many instances, as Dr. Macknight justly observes, our
Lord was at the greatest pains to conceal his miracles. Perhaps he did not intend
that he should be universally believed on during his own life-time. He was, indeed,
to fulfil the whole prophetical characters of the Messiah ; that when the time appointed
for erecting his kingdom came, the foundation, on which it was to rest, ºnight want
nothing of the strength and solidity that was necessary to support so great a fabric.
Life of CHFIST. 15%
is the faith of the world. But all those prophetical characters of the Messiah, Jesus
fulfilled and appropriated to himself; when in his own life-time, he proved his mission
from God by miracles, communicated the knowledge cf divine things to a competent
number of disciples, in order to their propagating it through the world; and, in the
conclusion, by his sufferings and death, not only confirmed his doctrine, but made
atonement for the sins of men. - ~ - -
The wisdom of this plan was worthy of its author. For, had our Lord, during
his ministry, proposed to convert great numbers of the Jews, he might, no doubt,
have done it with as much success as after his ascension. But then the consequences
would have been inconvenient in two respects. First, Had the Jews become uni-
versally Christ's followers, they would have endeavoured to make him a king; by
which means, one main end of his coming must have been defeated, his dying as
atonement for sin, and the Christian religion have been deprived of the evidence which
it derives from the greatest of all his miracles, his resurrection from the dead. Second,
This general good reception given to Jesus by his countrymen might have made the
Gentiles reject him, supposing it was a contrivance to support the sinking credit of
the nation. On the other hand, if it should be said that our Lord would not have
convinced more than he did, though he had attempted it, this consequence, at least,
must have followed from the attempt. Herod in Galilee, or the governor in Judea,
}. at him for affecting popularity, would have cut him off. Or, though they
ad despised him, and let him alone, the haughty priests would certainly have de
stroyed him before his time. We are warranted to say this by what happened
toward the conclusion of his ministry, when he went into Judea, taught in the temple,
and wrought his miracles publicly before the world They pursued him so hotly,
that though he was innocent of every crime, they constrained the governor to condemn
him, and execute upon him the punishment of the vilest malefactor. But it was
necessary that Jesus should perform many miracles for the confirmation of his mission,
and preach many sermons in order to prepare his disciples for their future work; he
was obliged, at least, in the beginning of his ministry, to keep himself as private as
the nature of his work would admit. And this he supposes was one of the reasons
that induced him to spend so large a share of his public life in Galilee, and the other
countries around the lake.
But farther, our Lord kept himself private, that he might not be too much incom-
moded by the crowds. For, though he used every prudent method to prevent it, he
was often hurried to such a degree that he had not leisure to take his necessary meals,
far less leisure for instructing his disciples. [Mark i. 45. iii. 20. vi. 31.] To con-
clude: besides these general reasons, there may oft-times have been particular cur-
cumstances which made it fit to conceal the miracle, on oecasion of which the caution
was given. We know there was a reason of this kind attending the miracle under
consideration. Jesus intended that the priests should pass judgment on the cure of
the leper, before they knew how it had been brought about ; because, had they known
this, it is more than probable, that, in order to destroy the credit of the miracle, they
would have refused to pronounce the man clean. -
2. The same able writer observes, that it has been generally thought that this is the
Heper whose cure is recorded, Mark i. 40. Luke v. 12. But the cures, ii, his opinion,
are different. That was performed in a city, this in the fields. Having cleansed the
leper here mentioned, Jesus entered into Capernaum, and cured the centurion’s son
that was sick. Whereas, the other leper having published the miracle, Jesus could not,
at keast in the day time, go into the town, but was obliged to remain without, in desert
splaces, to shun the crowd. It aust be º indeed, that there are some
X. 2
166 LIFE of CHRIST. * * ‘w- wº
things similar in the two cures ; for instance, both the lepers say to Christ, If thot,
wilt, thou canst make me clean. But it was so natural to address their desires unto
the Son of God in this form, by which, also, they expressed their belief in his power,
that it is rather matter of wonder we do not find it more frequently made use of.
We have a parallel example, Mat. ix. 27, Luke xviii. 38, whose different blind men,
at different times, desiring cures, make use of the same form of address, Son of David,
have mercy on us. Farther, there is the same command given to the lepers, to go shew
themselves to the priest. But this command must have been repeated, not twice,
but twenty times, on the supposition that Jesus cleansed lepers so often. Accordingly,
we find him repeating it to the lepers whom he cleansed at one time, in Samaria,
[Luke xvii. 14.] As for the circumstance of bidding the cured person tell no man what
had happened, it occurs almost in every miracle performed by Christ during the two
first years of his ministry. -
But however convincing these arguments might appear to the learned commentator,
they have not been able to obtain our consent to his opinio; ; , for we still think it
probable that it was the same miracle, which might be perfortied within the precincts
of Capernaum, and might be the cause, though a little remote, of our Lord’s leaving
that city, and retiring into the desert.
3. Dr. Campbell vindicates his translation of the last verse by the following note.
Both the sense and the connexion shew that the them here means the people. It
could not be the priests, for it was only one priest (to wit, the priest then entrusted
with that business, ) to whom he was commanded to go. Besides, the oblation could
not serve as an evidence to the priest. On the contrary, it was necessary that he should
have ocular evidence, by an accurate inspection in private, before the man was
admitted into the temple, and allowed to make the oblation :- but his obtaining this.
permission, and the solcan ceremony consequent upon it, was the public testimony of
the priest, the only legal judge to the people that the man’s uncleanness was removed.
This was a matter of the utmost consequence to the man, and of some consequence.
to them. Till such testimony was given, he lived in a most uncomfortable seclusion
from society. No man durst, under pain of being also secluded, admit him into his.
house, eat with him, or so much as touch him. The antecedent, therefore, to the
pronoun them, though not expressed, is easily supplied by the sense. To me it is,
equally clear, that the only thing meant to be attested by the oblation was the cure.
The suppositions of some commentators on this subject are quite extravagant. Nothing.
can be more evident than that the person now cleansed was not permitted to give any
testimony to the priest, or to any other, concerning the manner of his cure, or the person
by whom it had been performed. See thou tell nobody. The prohibition is expressed,
by the evangelist Mark, in still stronger terms. Prohibitions of this kind were often
transgressed by those who received them; but that is not a good reason for repre-
seating our Lord as giving contradictory orders. • ,
When the leper was dismissed, Jesus proceeded to Capernaum, and, as he was
entering the town, a Roman centurion, in Herod’s pay, met and told him of the grievous
distress that a young person, belonging to him, was in, by reason of a palsy which
he laboured under. [Mat. viii. 5.] And when Jesus was entered into Capernaum,
there came unto him a centurion, beseeching him, and saying, Lord, my servant, (or, as
others render it, my son, ) lieth at home sick of the palsy, grievously tormented. Jesus.
kindly replied, that he would come and heal him. The centurion answered, that he
did not mean he should take the trouble of going to his house, being a Gentile, but
only that he would be so good as to command this young man's cure, it rugb at a dis-
fauce; for he knew his power was equal to that effect, diseases and devils, of all kinds,
LIFE of CHRIST., ./ 16?'
*
being as much subject to his command as his soldiers were to him. If I, says he, who
am but an inferior officer, can make the soldiers under my command, and the servants
in my house go whither I please, and do what I please, merely by speaking to them :
much more canst thou make diseases go or come at thy word, seeing they are all
absolutely subject to thee. When Jesus heard it, he marvelled. Our Lord's mar-
velling on this occasion, by no means, implies that he was ignorant either of the cen-
turion's faith, or of the grounds on which it was built. He knew all fully before the
man spake one word ; but he was struck with admiration at the noble notion which
this heathen Roman captain had conceived of his power ; the passion of admiration
being excited by the greatness and beauty of any object, as well as by its novelty and
unexpectedness. Jesus expressed his admiration of the centurion's faith, in the
praises which he bestowed on it, with a view to make it the more conspicuous; for
he declared publicly, that he had not met with any one, among the Jews, who possessed
such just and elevated conceptions of the power by which he acted, notwithstanding
they enjoyed the benefit of a divine revelation, directing them to believe on him. Some
of the heathens, indeed, formed very grand ideas of the divine power ; but the ex-
cellency and peculiarity of the centurion's faith consisted in his applying this sublime
idea to Jesus, who, by outward appearance, was only a man. His faith seems to have
taken its rise from the miraculous cure that was performed some time before this,
on a nobleman's son in Capernaum; for, as the centurion dwelt, there, he might know
that, at the time of the cure, Jesus was not in Capernaum, but in Cana, at the distance
of a day's journey from the sick person, when he performed it. Frºm this exalted
pitch of faith, found in a heathen, Jesus took occasion to declare the merciful purpose.
which God entertained towards all the Gentiles, namely, that he would accept their
faith as readily as the faith of the Jews, and set them down with the founders of the
Jewish nation, Abraham, Isaac, and Jacob, in heaven; while the children of the
kingdom, i. e. such of the professed people of God as came short of the faith of the
patriarchs, should be shut out for ever. JAnd I say unto you, that many shall come
jrom the east and west, and shall sit down with Abraham, and Isaac, and Jacob,
in the kingdom of heaven. This passage, Dr. Gill remarks, shews, that the faith
of Old and New Testament saints, Jews, and Gentiles, is the same ; their blessings the
same, and so their eternal happiness; they have the same God and Father ; the same
Mediator and Redeemer ; are actuated and influenced by the same Spirit ; partake
of the same grace ; and shall share the same glory. The allusion is to sitting, or,
rather, lying along, which was the posture of the antients at meals, and is here ex-
pressed, at a table, at a meal, or feast : and, under the metaphor of a feast, or plen-
tiful table, to set down to, are represented the blessings of the gospel, and the joys of
heaven, which are not restrained to any particular nation or set of people ; not to the
Jews, to the exclusion of the Gentiles. Our Lord, here, goes directly contrary to the
notions and practices of the Jews, who thought it a crime to sit down at table, and
eat with the Gentiles ; * Acts xi. 3..] and yet Gentiles shall sit at table, and eat
with the principal men, the heads of their nation, in the kingdom of heaven, and they
themselves, at the same time, be shut out. But the children of the kingdom shall
be cast out into outer darkness; there shall be weeping and gnashing of tceth.
The allusion in the text, as the last quoted learned writer remarks, is to the customs
of the antients, in their feasts and entertainments, which were commonly made in the
evening ; when the ball, or dining-room, in which they sat down, was very much
illuminated with Hamps and torches, but without, in the streets, was entire darkness ::
and where nothing was heard but the cries of the poor, for something to be given them.
and of the persons that were turned out as unworthy guests; and the gnashing of
tº 58 LIFE OF CHRIST.
their teeth, either with cold in winter nights, or with indignation at their being kept
out. This miracle is commonly supposed to be the same which is recorded in the
seventh of Luke, but Dr. Macknight has given pretty good reasons for a contrary
Opinion.
On the sabbath following Jesus taught in the synagogue of Capernaum, where he
performed a miracle of healing on one of the congregation, who, being possessed by
an evil spirit, was afflicted with a falling sickness. It is remarkable, that, in all cures
of this distemper which our Lord performed, matters were so ordered, that the person
to be cured was seized with it at the time of the cure, and raised from the stupor of
the fit to perfect health in an instant. Thus, the reality and greatness, both of the
disteniper and the cure, were fully proved, to the conviction of every spectator.
[Mark i. 27, 28.] And they were all amazed, insomuch that they questioned (Luke,
spake) among themselves, saying, what thing is this 8 what new doctrine is this *
(Luke, what word is this 3 i.e. how powerful is this man's word or command 1) for
with authority (Luke, with authority and power, ) commandeth he even the unclean
spirits, and they do obey him. (Luke, they come out.) And immediately his fame
spread abroad throughout all the region round about Galilee. (Luke, the fame of
him went out into every place of the country round about.
From the synagogue Jesus went home to Peter's house, and cured his wife's mother,
who was ill of a fever. [Luke iv. 38.] And he arose out of the synagogue. [Mark i.
29.31.] And forthwith, when they were come out of the synagogue, they entered
the house of Simon and Andrew, with James and John. (Luke, Simon's house.) But
Simon's wife's mother lay sick of a fever, and anon they tell him of her. And he
came and took her by the hand, and lifted her up, (Luke, he stood over her, and
zebuked the fever, ) and immediately the fever left her. Her cure was effected in an
instant; and not slowly, like the cures produced in the course of nature, or by medi-
cine. For the length and violence of her distemper had brought her into a weak and
languid state ; her full strength returned all at once, insomuch, that, rising up im–
mediately, she prepared a supper for them, and served them while at meat, shewing
that she was restored to perfect health.
The news of this miracle being spread through the town, those who had sick relations
or friends resolved to apply to Jesus for a cure. Only, because it was the sabbath,
they did not come immediately to him. They waited till the holy rest was ended,
Which, according to the Jewish form of the day, was at sun-setting, and then they
brought the sick, in great numbers, to him, fully persuaded that he would heal them.
The persons who attended the sick, or who brought them to be cured, together with
the towns-people, whose curiosity and admiration was excited by the reports which
were immediately spread abroad of the two miracles that day performed, made such a
crowd at the door of Peter's house, that it looked as if all the city had been gathered
together. However, what drew Christ's attention was the diseased and the possessed.
The sight of so many of the human kind in distress moved him ; he took pity on them,
and cured them all. [Luke iv. 40, 41.] And he laid his hands on every one of them,
and healed them. And devils, also, came out of many, crying out and saying, Thou
art Christ, the Son of God. And he, rebuking them, suffered them not to speak,
jor they knew that he was Christ. [Mat. viii. 16.] And he cast out the Spirits with
his word, and healed all that were sick. By assuming the human nature, with its
infirmities and diseases, as well as by his sufferings, he made atonement for sin, and
freed men from the punishment of it, both temporal and eternal. In this, he now
gave the clearest proof in his miracles, healing, with sovereign authority, all diseases,
originally inflicted on men as the temporal punishment of sin. Hence, the curing
LIFE of CHRIST. §§§
of these diseases is called by Christ himself, the forgiving of sin. [Mat. ix. 2.j Christ's
miracles augmenting his fame exceedingly, the crowds that were drawn together in
Capernaum began to be troublesome. He, therefore, rising early in the morning,
retired to a solitary place, for the purposes of prayer and meditation ; but the in-
habitants of Capernaum, unwilling to lose the presence of so great a prophet, followed
him thither and begged that their town might always enjoy the favour of his presence.
He informed them, however, that this was impossible, as it was necessary to the
fulfilment of his mission that he should preach in other parts of the country ; and;
conformably to this declaration, he visited the next towns, taught in their synagogues,
and delivered such as had been oppressed by infernal spirits.
After Jesus returned home, his four disciples betook themselves, as usually, to
their ordinary occupations; for, in the following passage of the history, we find them
washing their nets, after having fished with them in the lake. But, though they thus
minded their worldly affairs, they did not neglect attending on the public instructions
which their master gave, from time to time, in their city.
It seems, the sermons which Jesus preached in the last tour had made a great
impression on the people ; for they either accompanied him to Capernaum, or went
thither soon after his return, in expectation of hearing hirº. This disposition he
would not discourage, and therefore he went out to the lake and taught them, standing
upon the shore. But the crowd growing continually greater, they pressed upon him
to such a degree, that he could not continue his discourse. He, therefore, went into
Simon's boat, and preached the word to them as they stood round upon the shore.
The subject of his discourse at this time is not mentioned by the evangelist: he in-
troduces the transaction only because it was followed by an extraordinary miracle,
which he was going to relate. For Jesus, having finished his sermon, and dismissed
the people, desired Simon, who was the owner of the boat, and his own disciple, to
launch forth, and let down his net for a draught, intending, by the multitude of fishes
which he would make him catch, to shew him the success of his future preaching,
even in cases when little success was to be expected. And now the net was no sooner
let down, than such a shoal of fishes ran into it, that it was in danger of breaking,
When they inclosed this great multitude of fishes, they were, it seems, not far from
the shore; for they beckoned to their companions, who belonged to the other boat,
to come and assist them. So great a draught of fishes had never been seen in the lake
before. Wherefore, it could not miss being acknowledged plainly miraculous by allº
the fishermen present; especially, as they had toiled in that very place, to no purpose,
the whole preceding night, a season much more favourable than the day-time for
catching fish in such clear waters. Peter, in particular, was so struck with the thing,
that he could not forbear expressing his astonishment in the most lively manner, both
by words and gestures. [Luke v. 8.] When Simon Peter saw it, he fell down at Jesus'
knees, who was in the boat with them, saying, Depart from me, for I am a sinful man,
O Lord. For he was astonished, and all that were with him, at the draught of the fishes
which they had taken. Peter's words, on this occasion, may be variously interpreted.
For we Inay suppose that, conscious of his iniquity, he was afraid to be in Christ's
company, lest some infirmity or offence might have exposed him to more than ordi-
nary chastisements [compare Judges vi. 22 xiii. 22.] : or, it being an opinion of
the Jews that the visits of prophets were attended with chastisements from heaven,
| Kings xvii. 18.] he might be struck with a panic when he observed this proof of
Christ's power. Or he may have said to his Master, Depart, because he was not
able to shew him the respect he deserved, and was not worthy to be in his company
Mathis latter sense Peter's words were full of reverence and hußility, being not timlike-
160 LIFE of CHRIST.
the centurion's speech, so highly applauded by Jesus himself, “I am not worthy
that thou shouldest come under my roof.” Though Peter was the only person who
spake on this occasion, the rest were not unaffected. It seems, they all thought this
a more notable miracle than the cures which he had performed on the sick. And so
was also James and John, the sons of Zebedee, which were partners with Simon. And
Jesus said unto Simon, Fear not, from henceforth thou shalt catch men. The fishes
were brought together, on this occasion, by the power of Christ, to shew Peter and his
companions that from thenceforth they were to be employed in a more noble business;
they were to catch men, that is, by the power of their doctrine were to draw them out
of the gulph of ignorance, wickedness, and misery, in which they were immersed.
Doubtless, before this, the disciples entertained an high idea of their master, as they
believed him to be Messiah. But the miracle of the fishes was such a striking de-
monstration of his power, that they became absolutely devoted to his will ; and, in
the greatness of their admiration, followed him, neglecting their booty. This seems
to have been the evangelist's meaning in the eleventh verse, where he tells us that,
(JAnd) when they had brought their ships to land, they forsook all, and followed
him. - . -
A little time after that this event had taken place, the sea of Tiberias became the
scene of another of our Lord’s miracles. Finding himself incommoded by the great
multitudes which followed him, he gave commandment to depart unto the other side
of the lake. Upon this, a scribe, who happened to be present, offered to follow him.
But Jesus, knowing that he had nothing in view but the pleasures and profits of the
supposed kingdom, would not accept of his service, telling him that he was quite
mistaken if he purposed to better his worldly circumstances by attending him; for.
though the foxes had holes, and the birds found their places in which to shelter, the
Son of Man was not possessed of so much as a habitation where he might lay his head.
The willingness of the scribe to follow Jesus, though from a wrong motive, reproved
the backwardness of a particular disciple, who, being commanded to attend, requested
permission first to go and bury his father. But Jesus said unto him, Follow me, and
let the dead bury their dead. This reply appears the more proper, if we may suppose,
with some commentators, that the father of this disciple was living, and that he wished
to wait till after his death before he obeyed the command of Christ. We may then
admit Dr. Macknight's paraphrase as just, let such as are dead in sin, who have
neither hope nor desire of immortality, and who are not devoted to my service, as you
profess to be, perform that office to your father when he dies; for if you have a mind
to be my disciple, you must not neglect my work by waiting for his death, which may
not happen so soon as you are imagining. * - g
When all things were made ready, Jesus went on board the vessel in the evening,
which was attended by a number of other little boats full of people. As they sailed,
Jesus fell asleep in the storm, being fatigued with the work of the day. In the mean
while the weather suddenly changed, and a storm came on, which threatened to sink
them to the bottom. The tempest increased the horrors of the night; the sky loured,
and the wind roared ; the sea and the clouds were driven with the fury of the storm.
Now they were tossed up on the tops of the billows, then hurled down to the bottom
of the deep, buried aniong the waves. The disciples exerted their utmost skill in
managing their vessel, but to no purpose ; the waves, breaking in, filled her, so that
she began to sink. Their souls melted because of trouble: they gave themselves up
for lost, and were on the very brink of perishing, when they ran to Jesus, shrieking
out, Master, Master, we perish Their cries awoke him. He arose, and rebuked
the wind and sea, the wind instantly became silent; the sea, which had well nigh
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LIFE OF CHRIST I6#
swallowed them up, trembled at his rebuke; the huge waves sunk down, on every
side, in a moment. And there was a great calm ; the sea was perfectly still around
them, and there was not a breath of wind moved, nor the least sound was heard, except.
from the oars and sails of the boats, which composed this little fleet. And they, being.
afraid, wondered, saying one to another, what manner of man is this 2 for he com.
mandeth cven the wind and water, and they obey him. This reflection, as well as their
fear in time of the danger, may seen unaccountable, considering how many, and what
miracles the disciples had been witnesses to. But both may be explained, in some
measure, by the following remark:—that hitherto his miracles were generally upon
diseased persons; and that he had given, as yet, no proofs of his dominion over the
clements, the wind and the water, which, it seems; were thought less subject to human
power than distempers. Or, if this does not account for the reflection which the
disciples made on seeing the present instance, of Christ's power, it may be attributed,
to the fear and confusion they were in, occasioned by the greatness of the jeopardy
from which they were but just delivered. Or it may have been the reflection, not of
the disciples, but of the men in the other little boats, who, being along with them, were
partakers both of the danger and of the deliverance. sº *
This remarkable display of Christ's command over the elements was succeeded by
another miracle, which strikingly displayed the extent of his empire over the powers.
of darkness. When Jesus and his disciples, with the people who had come in the
other little ships, [Mark iv. 36.] and who had partaken in the miraculous deliverance
from the storm, two madmen, possessed with devils, came towards them, from certain.
tombs that happened to be in that part of the country. The residence of these men
is said to have been in the tombs, which were generally caves, digged out of rocks,
or in the sides of mountains. Mark and Luke speak of but one demoniac, but Mat-
thew says expressly that there were two of them. The demoniac, of whom Mark and
Luke speak, was, probably, much more furious than the other, for he had been often
bound with chains and fetters, but had as often broken them with great fury: so that
no man attempted farther to restrain him. Being, therefore, at liberty, he shunned
the society of men, wandering day and night in desert places, among the sepulchres,
or caves, in which the dead, according to the custom of the country, were buried,
making miserable outcries, roaring, and cutting himself with stones. Wherefore, the
madness of this person being more remarkable, and of longer continuance, than that
of his companion, his cure made a greater noise, which is the reason that Mark and
Luke speak of him only, omitting the other for the sake of brevity. [Mark v. 4.]
And no man could bind him, no, not with chains ; because that he had been often
bound with fetters and chains, and the chains had been plucked asunder by him, and.
the fetters broken in pieces ; neither could any man tame him. And always, might.
and day, he was in the mountains and in the tombs, crying, and cutting himself
with stones. Of all these circumstances the disciples may have been informed, either
by the man himself, after his recovery, or by the keepers of the swine, or by the in-
habitants of Gadara, who, came out to see the effects of the miracle ; for that they.
were well known, is evident from Luke's mentioning them likewise. Jesus observed.
the disciples terrified at the approach of these furious madmen, dispelled their fears-
immediately : for, while the men were yet at a distance, he commanded the devils.
to come out of them. His command had the desired effect: for the men, though
furious, shewed signs of submission, they fell down before him.; and, the demons, who
possessed them, expressed great dread of being driven out. [Mark v. 6.8.] But wher.
he saw Jesus afar off, he ran and worshipped him. (Luke, fell down before him.).
•And cried with a loud voice, and said. What have I to do with thee, (or, as it might
H62 , LIFE of CHRIST.
*
be translated, What hast thou to do with me,) Jesus, thou Son of the most nigh God?
I adjure thee by God, (Luke, I beseech thee) that thou torment me not. (Matthew, Art
thou come to torinent us before the time 2) For he said unto him, Come out of the man
thou unclean spirit. He commanded the devil to be gone while the madman was at
a distance, in order to remove the perturbation which his approach had occasioned
in his disciples. The title of the Most High is given to God by the inspired writers
of the Old Testament, to distinguish him from all others who are called gods. Hence
it was fitly ascribed to him, on this occasion, by the demons, who expressed great
dread of being tormented before the time, that is, of being sent to hell before the day
of judgment, against which evil spirits are reserved, [Jude verse 6..] that they may
be publicly doomed to condign punishment in presence of the whole creation. Our
Lord thinking it proper that the misery of those men should be known before he de-
livered them, asked one of the devils his name. [Mark v. 9..] And he asked him, saying,
What is thy name 2 and he answered, saying, my name is Legion, for we are many.
(Luke, because many devils were entered into him.) [Luke, viii. 31, 32.] And they
besought him that he would not command them to go out into the deep, the place where
wicked spirits are punished. (Mark, send them away out of the country.) And there
was there, (Matthew, a good way off from them,) a herd of Swine feeding on the moun-
tain, (Mark, nigh wnto the mountains, ) and they besought him that he would suffer them
to enter into ther. By this the devils proposed to prevent any good effect which the
miracles might have had on the Gadarenes, and to render Christ odious to that wicked
people. Their design could not be hid from Jesus. Nevertheless, he granted their
request, making it subservient to his own gracious purposes. He permitted the devils
to enter into the swine, not only because he knew it would render the miracle more
public, but because it would prove the reality of the possession, and make men under-
stand, both how great the power of evil spirits is, and how terrible the effects of their
malice would be if they were not restrained. For no sooner was the permission
granted, than the keepers, who were with the swine, and the disciples, who were at a \
distance, beheld, to their great astonishment, the whole herd running furiously down
the mountain, and leaping from the tops of the rocks into the sea, where they were
drowned, to the number of two thousand; while the possessed furious madmen became,
all of a sudden, meek and composed, having recovered the entire use of their reason,
the first exercise of which, doubtless, would lead them to an high admiration of his
goodness who had delivered them from the oppression of the devil. Jesus might per-
mit the devils thus to fall on the herd, as a punishment also to the Gadarenes ſor
keeping swine, which were a snare to the Jews; and to make trial of their disposition,
whether they would be more affected with the loss of their cattle, than with the reco-
very of the men, and the doctrine of the kingdom. Whatever were the reasons, it is
certain, that though he might rightfully have used all men's properties as he pleased,
yet this, and the withering of the barren fig-tree, are the only instances wherein man
suffered the least damage by any thing our Lord ever did. However, neither the
owners of the herd, nor of the fig-tree, could justly complain of their loss, since the
good of mankind, not in that period and corner only, but in every succeeding age,
ºgh all countries, has been so highly promoted at so trifling an expence to
them.
The destruction of the swine being speedily reported by their keepers, the Gada-
renes were thrown into the utmost consternation. For when they came and saw the
men that had been possessed sitting gravely in their right understanding, and decently
clothed, they perceived the greatness of Christ's power, and were exceedingly afraid,
from the consciousness of having violated the Mosaic law. They therefore besought
*
LIFE of CHRIST, 163
him to depart out of their coast, test he should, as some of the old prophets had done,
afflict them with "dreaurul plagues on account of their sins. As Jesus was entirely
free from ostentation, he never forced his company on people, nor wrought miracles. .
of healing without being asked, lest it should have been imagined that he had chosen
objects within his power. The madmen, indeed, whose cure is here related, and such
like, were excepted for a reason too obvious to be mentioned. In all his actions, our
Lord preserved a becoming dignity tempered with great modesty, and, by that means,
has left as little room for objection as possible. The request of the Gadarenes, there-
fore, being a sufficient reason for his withdrawing from such a stupid people, he entered
into his vessel, and returned to the country whence he had come ; leaving to them a
valuable pledge of his love, and to us a noble pattern, not only of bearing rebukes and
discouragements in the prosecution of good designs, but of perseverance in well
doing, even when our kindnesses are contemned, or, it may be, requited with injuries.
For, notwithstanding the men, from whom the devils had been expelled, entreated him
to take them along with them, fearing, perhaps, that their tormentors might return
after he was gone, he ordered them to stay behind, as a standing monument both of his
power and goodness, very proper to induce the Gadarenes to believe, when they found
the miracle real, and that Jesus could restrain the devils as well when absent as
present. And this was the reason, that, in the instance before us, Jesus acted contrary
to his usual practice, ordering the men to go and publish the miracle among all their
relations and acquaintance. Besides, there were many heathens in Gadara and the
neighbourhood, upon whom the publication of his miracles would not have the ill
effect it was apt to have on the Jews. Or he might give this order, because he did
not intend to return soon into that corner of the country. From whatever motive the
command of Christ proceeded, it was punctually obeyed, and produced a general
admiration among all that heard the report. But as Christ did not court the favour
of men, he again embarked, and returned to the side of the lake, where he soon found
a congregation waiting to receive him ; and, after having spent several days in their
instruction, entered the city of Capernaum, which is denominated, by Matthew, his
own city ; probably, because Christ had resided for the space of thirty days in it,
which was deemed sufficient, by the Jews, to entitle them to be reckoned among the
inhabitants of a city.
His arrival at Capernaum was no sooner known, than such a multitude gathered
that the house could not contain them, nor even the court before the door. The mul-
titude of people who gathered round Peter's house, the ordinary place of our Lord's
residence, was exceeding great. Mark, insomuch that there was no room to receive
them, no not so much as about the door. He preached, however, to as many as could
hear him, and, among the rest, to many Pharisees and teachers of the law, who, on the
report of his miracles, were come, from all quarters, to see his works, and judge of his
pretensions. As he determined to leave them without excuse, he embraced an op-
portunity, which now offered, to shew his power, on one afflicted with the palsy to
such a degree that he could neither walk, nor stand, nor sit, nor move any member
of his body, nor utter so much as a word importing the least desire of relief; but seemed.
a carcase, rather than a man. This miserable object was carried in his bed, or couch,
by four persons, who, when they could not bring him in at the door for the crowd that
was gathered to see how Jesus would behave before such learned judges, they bare
him up, by another stair, to the roof of the house, [see Mark xiii. 15.] which, like
other roofs of that country, was ſlat, with a battlement round it, [Deut. xxii. 8.] and
had a kind of trap-door, by which persons within could come out upon it to walk and
take the air. Sometimes, also, they pººl their devotions here, for the sake of.
164 LIFE of CHRIST.
privacy. [Acts x. 9, 2 Kings xxiii. 12.] . This door, when shut, lying even with the
roof, made a part of it, and was commonly well fastened, to secure the house against
thieves. They, therefore, took off the tiles, wherewith, not only the roof, but the
door was covered ; and, forcing the door open, let down the paralytic through the
tiling, on his bed, or carpet, which they held by the corners, or by ropes fastered to the
corners of it, and sº placed him before Jesus, who, if this was one of the higher kind
of houses, might be sitting in the second floor, at a window, preacting both to the
people who were within, and to those who stood without in the court. When Jesus
saw the faith of the bearers of the paralytic, he had compassion on the afflicted per-
son ; and, previously to his cure, declared publicly that his sins were forgiven.
But the Pharisees, hearing this, were exceedingly provoked. And, though they did
not openly find fault, they said in their own minds, or, perhaps, whispered to one
another, why doth this fellow thus blaspheme * This charge of blasphemy was founded
on their supposition that Christ was a mere man, and their knowledge that none but
God had the prerogative of forgiving sins: their crime, therefore, consisted, not in
any improper thoughts of God, but in their resisting the miraculous evidence by which
the divine mission of our Saviour was attested. At this very time, Christ proved,
upon their own principles, that he was entitled to their deepest veneration; for,
whereas, the Jews held, that, when Messiah came, he should be of quick understanding
in the fear of the Lord, discovering the characters of men with whom he had no
acquaintance, he discovered that he was possessed of this marvellous faculty, by
replying to their thoughts which they had not openly expressed. And Jesus, knowing
their thoughts, said, Wherefore think ye evil in your hearts & Why do you indulge
such foolish and uncharitable thoughts 2 -
In the next place, by what he said to them, he demonstrated that the power he
claimed did really belong to him. For whether is it easier to say, (Mark, to the sick
of the palsy, ) to command, for so the word signifies, [Mat. iv. 3. Luke xix. 15.] thy
sins be forgiven, or to say, (command) arise and walk 2 that is, whether is it easier
to forgive sins, or to remove that which is inflicted as its punishment The Pha-
risees could not but be sensible that these things are one and the same, and therefore
ought to have acknowledged that the power that does the one really does the other also.
But they were incorrigibly stubborn, and made him no answer : for which reason,
without troubling himself any farther, except to tell them that what he was about to
do would demonstrate his power on earth to forgive sins, he turned to the paralytic,
and bade him rise up and carry away his bed. But that ye may know that the Son of
man hath power on earth to forgive sins. He called himself, on this occasion, not the
Son of God, but the Son of man, that they might know he was speaking of himself,
and be sensible that even in his state of humiliation, and while he was on earth, he
acted as God. Perhaps, likewise, by calling himself, in the hearing of such a com-
pany of literati, the Son of man, he meant to tell them that he was Messiah, Son of
man, being one of the names of Messiah in Daniel’s prophecy. Then saith he to the
sick of the palsy, JArise, take up thy bed, and go into thine house. While the words were
pronouncing, the cure was accomplished. The man was made active and strong in an
instant. He arose, took up his bed with surprising vigour, and went off astonished
in himself, and raising astonishment in all who beheld him. The perfection of the
cure, and its suddenness, together with the remembrance of the obstimacy of the dis-
temper, no doubt, impressed the man with a lively sense of the benefit that was con-
ferred upon him. He, therefore, went straight home, and spent some time in re-
turning thanks to Almighty God, by whose good pleasure so great a happiness had
inefallen him. When the Pharisees beheld this miracle, they were obliged to pro-
LIFE of CHRIST. x 165,
nounce it a most wonderful event ; and, by this concession, glorified God, by un-
willingly confirming the mission of his Son. It is also said, that they were filled with
fear, probably, lest he, whom they had reproached as an impostor, should now ex-
ercise his power in punishing their insolence. Considering the impression which
this miracle made upon them, we may consider, that these learned men did not
forthwith lay aside their enmity against Jesus. Probably, in this, as in other instances,
they resisted the dictates of their own mind. Or, after the first impression was over,
they might forget the miracle, and continue to find fault, with the expression uttered
when it was performed. The truth is, with respect to good, the minds of these
learned men seem to have been in the same enerwatcd and dead condition, which the
body of the paralytic had been in before his cure, only the misery of their state was
greater than his, the palsy of the soul being an evil much more deplorable than the
palsy of the body. The people, on this occasion, behaved much better than the
Pharisees and doctors. Having seen the miracle, they were struck with an high
degree of surprize mixed with admiration, and expressed their sense of the honour
that was done to human nature by Almighty God, who had endued men with such
powers. . [Mat. ix. 8.] But when the multitude saw it they marvelled, and glorified
God, which had given such power unto men ; power, not only to heal diseases, but
to forgive sins. For they could not but acknowledge the authority of Christ's de-
claration, Thy sins be forgiven thee, when their eyes shewed them the efficacy of his
command, Arise, and walk. - -
To conclude: whether we examine the nature of this miracle as being a perfect
and instantaneous power of an obstinate universal palsy, under which a person, ad-
vanced in years, [Luke v. 25.] had laboured, perhaps, for a long time, a perfect
cure, produced by the pronouncing of a single sentence, importing that it should be ;
or whether we consider the number and quality of the witnesses present, Pharisees
and doctors of the law, from every town of Galilee, and Judea, and Jerusalem, together
with a vast concourse of people ; or whether we attend to the effect which the
miracle had upon the witnesses, namely, the Pharisees and doctors of the law, not
able to find fault with it in any respect, though they had come with a design to
confute our Lord's pretensions as a miracle worker, were astonished, and openly
confessed that it was a strange thing which they had seen; the multitude glorified
God, who had given such glory to men ; the person upon whom the miracle was
wrought, employed his tongue, the use of which he had recovered, in celebrating the
praises of God. In short, view it in whatever light we please, we shall find this a
most illustrious miracle, highly worthy of our attention and admiration. -
The next remarkable event in the history of Jesus was the calling of a certain
publican, named Levi, or Matthew. This man was sitting at the office appointed for
the receipt of customs, and immediately, on receiving the divine command, forsook
a lucrative employment, to become the follower of him who had not where to lay
his head. It is generally supposed, as we have already intimated, that Levi was the
same as Matthew, the apostle and historian of our Lord. Michaelis, however, gives
the following reasons for a different opinion.
1. In the catalogue of the twelve apostles, St. Mark and St. Luke ascribe to our
evangelist no other name than that of Matthew. Is it credible then, that, in describing
his call to the apostleship, they should both have agreed in naming him Levi, and
have thus occasioned an unnecessary confusion to the reader. The same argument
operates, likewise, against the opinion that Levi is the same person as Lebbaeus.
2. The sons of Alphaeus, with whom we are acquainted in the New Testament,
Were near relations of Jesus; for their mother, whose name was, likewise, Mary,
*
J OO • LIFE OF CHRIST,
was sister to Jesus's mother. They were James, Joses, Simon, and Judas ; and they
are mentioned Mat. xiii. 55, and there called brethren of Christ. One of them,
namely James, is expressly called the son of Alphaeus, Mat. x. 3, Mark iii. 18, Luke
vi. 15; and of their mother we find an account, Mat. xxvii. 56, Mark xv. 40. If
St. Matthew, therefore, was a son of the same Alphaeus, he was a near relation of
Jesus. But of this relationship we no where find the smallest trace : and, at the
principal passage, where St. Matthew names the relations of Christ, he is silent in
respect to himself. t
But though I believe that Levi and St. Matthew were not the same person, I shall
not attempt to discover which of the twelve apostles Levi really was. I see no
necessity for supposing that Levi was an apostle at all ; at least, the command which
he received to follow Christ does not necessarily imply that he was admitted into the
number of the twelve, since Christ selected seventy disciples in addition to the twelve
apostles. - -
About this time, it is probable, our Lord performed the celebrated miracle at the
pool of Bethesda, which is recorded in the fifth chapter of John. We shall give it
at lengtn in Dr. Campbell's translation; by comparing which, with that commonly
received, considerable light will be cast on the subject.
[John v. 1.47.] Afterwards there- was a Jewish festival, and Jesus went to
Jerusalem. Now there is at Jerusalem, nigh the sheep-gate, a bath, called, in
Hebrew, Bethesda, which hath five covered walks. In these lay a great number
of sick, blind, lame, and palsied people, waiting for the moving of the water. For
a messenger, at times, descended into the bath, and agitated the water ; and the
jirst that stepped in after the agitation of the water, was cured of whatever disease
He had. -
Now there was one there who had been diseased eight and thirty years. Jesus,
who saw him lying, and knew that he had been long ill, said to him, Wouldst thou
be healed 2 The diseased man answered, Sir, I have no man to put me into the bath,
when the water is agitated ; but while I am going, another getteth down before me.
Jesus said to him, arise, take up thy couch, and walk. Instantly the man was
healed, and took up his couch, and walked. -
Now that day was the sabbath. The Jews, therefore, said to him that was cured,
This is the sabbath, it is not lawful for thee to carry thy couch. He answered,
He who healed me said to me, “Take up thy couch and walk.” They asked him then,
Who is, the man that said to thee, “Take up thy couch and walk P’’ But he that
had been healed knew not who it was ; for Jesus had slipped away, there being a
crowd in the place. •.
Jesus afterwards finding him in the temple, said to him, Behold, thou art cured ;
sin no more, lest something worse befal thee. The man went and told the Jews that
it was Jesus who had cured him. Therefore the Jews persecuted Jesus, and sought
to kill him, because he had done this on the sabbath. -
But Jesus answered them, As my Father hitherto worketh, I work. For this.
reason the Jews were the more intent to kill him, because he had not only broken.
the sabbath, but by calling peculiarly his Father, had equalled himself with
God. Then Jesus addressed them, saying, “Verily, verily, I say unto you, the Son
can do nothing of himself, but as he seeth the Father do; for what thing soever he
doth, such doth the Son likewise. For the Father loveth the Son, and sheweth him
all that he himself doth : nay, and will shew him greater works than these, works
which will astonish you. For as the Father raiseth and quickeneth the dead, the Son
also quickeuch whom he will ; for the Father judgeth no person, having committed
LIFE of CHRIST. 167
the power of judging entirely to the Son, that all might honour the Son, as they honour
the Father. He that honoureth not the Son, honoureth not the Father, who sent him.
Verily, verily, I say unto you, he who heareth my doctrine, and believeth him who
sent me, hath eternal life, and shall not incur condemnation, having passed from death
to life. Verily, verily, I say unto you, the time cometh, or rather is come, when the
dead shall hear the voice of the Son of God, and, hearing, they shall live. For as
the Father has life in himself, so hath he given to the Son to have life in himself; and
hath given him even the judicial authority, because he is a Son of man. Wonder not
at this ; for the time cometh when all that are in the graves shall hear his voice, and
come forth. They that have done good shall arise to enjoy life ; they that have
done evil shall arise to suffer punishment. I can do nothing of myself; as I hear, I
judge; and my judgment is just, because I seek not to please myself, but to please the
Father, who sent me. - | -
If I (alone) testify concerning myself, my testimony is not to be regarded ; there
is another who testifieth concerning me ; and I know that his testimony of me ought
to be regarded. Ye yourselves sent to John, and he bare witness to the truth. As for
me, I need no human testimony; I only urge this for your salvation. He was the
lighted and shining lamp; and, for a while, ye were glad to enjoy his light.
But I have greater testimony than John's ; for the works which the Father hath
empowered me to perform, the work themselves, which I do, testify for me that the
Father hath sent me.
Nay, the Father, who sent me, hath himself attested me. Did ye never hear his
voice, or see his form 2 Or have ye forgotten his declaration, that ye believe not him
whom he hath commissioned 2 -
Ye search the scriptures, because ye think to obtain, by their means, eternal life.
Now these, also, are witnesses for me ; yet ye will not come unto me that ye may
obtain life. I desire not honour from men ; but I know you, that ye are strangers to
the love of God. I am come in my Father's name, and ye do not receive me ; if
another come in his own name, ye will receive him. How can ye believe, while ye
court honour one from another, regardless of the honour which cometh from God
alone * Do not think that I am he who wil; accuse you to the Father. Your accuser
is Moses, in whom ye confide. For if ye believed Moses, ye would believe me; for
he wrote concerning me. But if ye believe not his writings, how shall ye believe my
words P” -
The most remarkable circumstance mentioned in this chapter, is the descent of the
angel, or messenger, at certain times, to trouble the waters, and give them, or excite
in them, an healing quality. It is probable, that, in honour of the personal appear-
ance of Christ upon earth, this remarkable power was conferred upon the waters,
perhaps, to indicate that Ezekiel’s vision of the waters, issuing out of the sanctuary,
was about to be fulfilled. Ezek. xlvii. of which waters it is said, verse 9, They shall
be healed, and every thing shall live whither the river cometh. That which is
commonly translated the sheep-market, may be equally rendered the sheep-gate, as
there is nothing in the original words which answers to either gate or market ; but
the words used, being an adjective, require some such addition to complete the sense.
We have, beside, good evidence that one of the gates of Jerusalem was called the
sheep-gate, but none, that any place there was ever denominated the sheep-market. It
is remarkable, that, in the twenty-seventh verse, Christ calls himself a Son of man,
and not the Son of man. The meaning of the clause seems here to be, that it suits
the ends of divine wisdom, that the judge, as well as the Saviour of men, should himself
be man. In the thirty-first verse, Christ does not mean to assert that it was impossible
168 LIFE of CHRIST.
f
that a man should speak truth in his own favour, but that such a testimony was inad-
missible in a court of judicature. The thirty-seventh and thirty-eighth verses are,
by many learned men, as interrogations, and are supposed to refer to the visible descent
of the Holy Spirit on our Lord after his baptism. Lastly, the thirty-ninth verse may
be rendered either, search the scriptures, or ye search the scriptures, on which subject
learned men differ in their opinions. -
Upon the first second-day sabbath, that is, the ordinary sabbath, happening in the
passover week, probably, the very sabbath that was honoured with the cure of the
paralytic, who lay in Bethesda, Jesus and his disciples passed through the corn-fields
near Jerusalem, attended by some of the Pharisees, whose curiosity prompted them
to mix with the crowd on this occasion, in expectation of seeing more miracles. These,
no doubt, they proposed to examine with the greatest accuracy, as well as to watch
Jesus while he performed them, that they might detect whatever, as they vainly
imagined, was false in them. Or, if no miracle was performed, they hoped to find
him behaving, on the sabbath, in a manner inconsistent with the holy character which
he assumed. Accordingly, they first found fault with his disciples ; for, on seeing
them pluck the ears of corn, and eat as they walked, they reproved them, and com-
plained of them to their Master, not for having taken what they had no right to, the
law authorising them to do this [Deut. xxiii. 25.]; but for having broken the sabbath,
such as they supposed plucking and rubbing the ears to be. This accusation, though
it seemed to be levelled immediately against the disciples, was really intended
*...,
against Jesus himself: but he easily repelled it by putting the Pharisees in mind of .
David, who, though a prophet, as well as a king, in case of necessity, took the sacred
shew-bread, contrary to the law [Lev. xxiv. 9..] ; and of the priests in the temple,
who killed the sacrifices on the sabbath-day ; and by desiring them to consider a
passage in Hosea, where God declares that he has greater, pleasure in mercy than in
sacrifice; and by explaining unto them the end of the sabbath itself, which was
instituted for the benefit, and not for the detriment, of mankind.
He began with David’s action in the matter of the shew-bread, which the high-priest
himself was accessary to, which the seriptures record with no mark of disapprobation,
and which, it seems, the doctors never had condemned ; aud, for that reason, was a
proper vindication of the disciples in the like circumstances. [Mark ii. 25.] And he
said unto them, have ye never read (Luke, so much as this) what David did when he
had need, and was an hungered, he, and they that were with him. How he went into
the house of God, in the days of Abiathar the high-priest, and did eat the shew-bread,
which is not lawful to eat, (Matthew, which was not lawful for him to eat, but only for
£he priests,) but for the priests, (Luke, alone, ) and gave also to them which were with
him & The house of God, into which David went for the shew-bread, was not the
tabernacle ; for none but priests could go in thither : but it was the house of the
high-priest, situated beside the court of the tabernacle, and called the house of God
on that account. Thus the apartment on which the high-priest Eli and his servant
Samuel slept, is called the house of the Lord, I Sam. iii. 15. . [Mat. xii. 5.] Or have
3ye not read in the law, how that, on the Sabbath-days, the priests in the temple profane
the sabbath, and are blameless 2 He did not mean that these words are to be found
in the law, but that they might be read in the law, how that the priests were obliged,
on the sabbath-days, to perform such servile work in the temple, as, considered sepa-
rately from the end of it, was a profanation of the sabbath ; and yet were guiltless,
because it was necessary to the public worship, on account of which the sabbath was
instituted. From Numbers xxviii. 9, it appears, that, beside the continual burnt-
offering, the priests were obliged, on the sabbaths, to sacrifice two lambs extraordinary,
Q
^.
LIFE OF CHRIST. - 163
by which their servile work was that day double of what it was on the other days
of the week. This, though really no profanation of the sabbath, might, according
to the common notion of the Jews, be so terrhed, and therefore, in speaking of it, our
Lord calls it so. But I say unto you, that, in this place, is one greater than the temple.
If you reply that the priests were not culpable in those actions, because they were
undertaken for the temple service, I must acknowledge it ; but, at the same time, I
must observe, that, if the temple, with its service, is of such importance as to merit
a particular dispensation from the law of the sabbath, I and my disciples, whose
business of promoting the salvation of men is a matter of more importance, may, on
that account, with more reason, take the same liberty, in a case of the like necessity.
According to this interpretation, the reading a greater work, instead of a greatºr
person, which is authorized by so many MSS. will have a peculiar elegance. There
is, here, a much more noble work carrying on, than the temple service. Or the
common reading may be retained thus ; if the servile work, done in the temple on the
sabbath, is not reckoned an offence, because it is undertaken on account of the temple
worship, the rubbing of the ears, for which you blame my disciples, cannot be any,
seeing they do it in order to support their life, while they are employed in the service
of one who is greater than their temple. For his human nature was a much more
august temple, in respect of the essential inhabitation of the divinity, than that at
Jerusalem. Hence he himself called his body a temple, at the first passover. [John ii.
21.] But if ye had known what this meaneth, I will have mercy and not sacrifice, ye
would not have condemned the guiltless. I delight in mercy more than in sacrifice, for
this is the Hebrew form of comparison. Besides, it is not to be supposed that God
would say to the Jews he had no pleasure in sacrifice, which was his own institution.
Thus our Lord plainly proved it to be God's will that works of mercy should not be
left undone, though attended with the violation of the most sacred ceremonial instir
tutions. -
[Mark ii. 27.] And he said unto them, the sabbath was made for man, and not man
for the sabbath : the sabbath was contrived for the benefit and relief of man, being
t
instituted in commemoration of the creation of the world, finished in six days ; and to
perpetuate, unto latest ages, the knowledge of this grand truth, that the world was
made by God, in opposition both to atheism and idolatry, the sins which mankind have
ever been apt to run into. It was instituted, also, that men, abstaining from all sorts
of labour but such as are necessary to the exercises of piety and charity, might have
leisure for meditating on the works of creation, wherein the perfections of God are
fairly delineated ; and that, by these meditations, they might acquire not only the
knowledge of God, but a relish of spiritual and divine pleasures, flowing from the
contemplation of God’s attributes, from the exercise of the love of God, and from
obedience to his commandments. It is, thus that men are prepared for entering into
the heavenly rest of which the earthly sabbath is an emblem.
To conclude ; the sabbath, among the Israelites, was appointed to keep up the
remembrance of their deliverance from Egypt, and for the comfort of their slaves and
beasts, humanity to both being especially incumbent upon a people who had once
groaned under the heaviest bondage. From all this it is evident, that to burden men,
much more to hurt them, through the observation of the sabbath, which has no in-
trinsic excellency in itself, is, to all, quite contrary to the design of God in appointing
it. [Mark ii. 28.] Therefore the Son of man is Lord also of the sabbath. Since the
sabbath was instituted for the man, the observation of it, in cases of necessity, may be
dispensed with by any man whatsoever, but especially by me, who am lawgiver of
the Jewish commonwealth, and can make what alterations in its institutions I think
170 * LIFE OF CHRIST.
&
6t. This argument, drawn from the consideration of his own dignity, our Lord
largely insisted on when he was persecuted for a pretended profanation of the sabbath,
by the cure which he performed at Bethesda. [John v. 17.30.]
At this time, Jesus continued awhile at Jerusalem, teaching, not only the inhabitants
of that city, and of the neighbouring villages, but the people who had come from all
quarters to the feast, and who, in al probability, tarried, on this occasion, longer than
usual, in order to hear the sermons, and see the miracles, of a prophet, concerning
whom they had heard such astonishing reports. We may, therefore, suppose, that,
during his abode in the neighbourhood of Jerusalem, our Lord was constantly attend-
ed by great multitudes, and consequently, that every sermon he preached had many
hearers, and every miracle he performed many witnesses. In examining the following pas-
sage of the history, these observations deserve attention. For we are told that, on
another sabbath, perhaps, the sabbath immediately following the first second-day
sabbath mentioned above, Jesus entered into a synagogue near Jerusalem, and taught
the people. Luke, who alone mentions our Lord's teaching on this occasion, has not
told us what the subject of this sermon was. He only observes, that there was in the
synagogue a person whose right hand was withered, and gives an account of the mira-
cle which Jesus so kindly performed for the recovery thereof. On this occasion, there
were present scribes and Pharisees, persons of the greatest character and learning, who
had either mixed with the crowd that followed Jesus, or were in the synagogue before
he came. These men, ever unfriendly to the Saviour, carefully attended to every
thing he said or did, with an intention to find some matter of blame in him, by which
they might blast his reputation with the people. Wherefore, when they saw Jesus,
after he bad ended his sermons, fix his eyes on the man whose right hand was withered,
they made no doubt but he would essay to cure him, and resolved to charge him
directly with the sin for which they blamed the disciples the sabbath before, hoping,
at least, to raise prejudices in the minds of the people against him. But he knew
their thoughts, and said to the man which had the withered hand, “Rise up, and stand
forth in the midst.” He ordered him to shew himself to the whole congregation, that
the sight of his distress might move them to pity him, and that they might be the more
sensibly struck with the miracle, when they observed the wasted hand restored to its
former dimensions and activity in an instant. And he arose and stood forth [Mat. xii.
10.] And they asked him, saying, is it lawful to heal on the sabbath-days? that they
might accuse him. When the Pharisees saw Jesus going to perform the cure, they
put this question to him, by which they declared, in the strongest terms, their opinion
of its unlawfulness. But, in so doing, they had no intention to prevent the action
which they knew he was resolved upon, but to render him odious to the common
people, expecting that he would openly declare such things lawful, in opposition to
the designations of the doctors, who had all determined, that to perform cures on the
sabbath was a violation of the holy rest. Or, if he should give no answer to their
questions, as it implied an affirmation of the unlawfulness of what he was about to
attempt, they thought it would render him inexcusable, and give the better colour to
their accusation. [Luke vi. 9..] Then said Jesus unto them, I will ask you one thing,
Is it lawful to do good on the sabbath-days, or to do evil 8 to save life, or to destroy it 2
(Mark, to save life, or to kill 2) That he might expose the malice and superstition
of the Pharisees, he appealed to the dictates of their own mind, whether it was not
more lawful to do good on the sabbaths than to do evil, to save life than to kill. He
meant, more lawful for him, on the sabbath, to save men's lives, than for them to plot
his death without the least provocation. This was a severe, but just rebuke, which,
in present circumstances, must have been sensibly felt. Yet the Pharisees, pretending
LIFE OF CHRIST. 17]
ſ
not to understand his meaning, made him no answer. [Mark iii. 4.] But they held
their peace. Wherefore, he answered them with an argument which the dullness
of stupidity could not possibly overlook, nor the peevishness of cavilling gainsay.
The Jews, it seems, at that day, contrary to what was afterwards their practice,
thought it proper, if a sheep fell into a pit on the sabbath-day, to lay hold of it and
lift it out. He, therefore, very properly, asked them whether the same regard ought
not to be extended to a man as to a sheep ; and, receiving no reply, he saith to the
man, Stretch forth thine hand ; and he stretched it out, and his hand was restored.
whole as the other. - * *
All this, however, could neither conquer the malice nor the unbelief of the Pha-
risees ; for they immediately went forth, and took counsel with the Herodians to
destroy him. Christ, as his hour of suffering was not yet come, and it was not his
business to make any resistance to their power, withdrew with his disciples to the
sea; and was followed by a vast multitude of hearers, who were collected, not only
from different parts of the Jewish land, but also from the heathen countries of Iduuleå,
Phoenicia, and Syria. And he spake to his disciples, that a small ship should wait
on him, because of the multitude, lest they should throng him. For he had healed
2many, insomuch that they pressed upon him to touch him, as many as had plagues.
4nd unclean spirits, when they saw him, fell down before him, and cried, saying,
thou art the Son of God. And he straightway charged them that they should not
2nake him known. By this mild and submissive conduct of the Son of God, was
fulfilled the following passage in the forty-third chapter of Isaiah. Behold, my
servant whom I have chosen, my beloved in whom my soul is well pleased : I will put
ºny spirit upon him, and he shall shew judgment to the Gentiles. He shall not strive,
nor cry, neither shall any man hear his voice in the streets : A bruised reed shall
he not break, and smoking flaw shall he not quench, till he send forth judgment.
ºn to victory. And in his name shall the Gentiles trust. - -
The calumnies with which the Pharisees persecuted Jesus, though most malicious,
did not irritate him, nor make him leave off those good offices to men which they
interpreted so basely. On the contrary, he, the more earnestly, endeavoured to pro-
mote the prosperity and salvation of all. For he immediately left Capernaum, and
travelled through the country in quest of opportunities of doing good. [Mat, ix. 35.]
4nd Jesus went about all the cities and villages teaching in their synagogues, and
preaching the gospel of the kingdom, and healing every sickness, and every disease
among the people. Probably, our Lord was now going up to some of the festivals ;.
for it is thus the evangelists describe his journies to Jerusalem. -
In returning home, Jesus was attended with great multitudes of people, who began.
to have a more than ordinary relish of his doctrine. And, as they were utterly neg-
lected by the scribes and Pharisees, the appointed public teachers, who ought to have
instructed them, the indefatigable zeal, with which our Lord spread the knowledge
of divine things, was most seasonable and acceptable. The teachers, just now men-
tioned, were blind, perverse, lazy guides, who every day discovered their ignorance.
and wickedness more and more. They neglected the office of teaching altogether,
or they filled the people's minds with high notions of ritual observances and traditions,
to the utter disparagement of moral duties, which, in a manner; they trampled under-
foot ; so that, instead of serving God, they served their own glory, their gain, and their
belly. Wherefore, an appearance of religion, which they had, was wholly feigned
and hypocritical, insomuch that they rather did hurt by it than were of real service
to the interests of virtue. Besides, the common people, being distracted by the
disagreeing factions of the Pharisees and Sadducees, knew not what to choose of
Z. 2.
472 LIFE of CHRIST.
refuse. Their case, therefore, called loudly for the compassion of Jesus, which, indeed,
was never wanting to them at any time ; for he always cherished the tenderest affection
towards his countrymen: but it flowed particularly on this occasion, when he con-
sidered that they were in great distress for want of spiritual food. [Mat. ix. 36.]
But when he saw the multitudes, he was moved with compassion on them, because
they fainted, and were scattered abroad, as sheep having no shepherd. Being either
deserted cr misled by their spiritual guides, they had strayed from the pastures of the
law and the prophets, and were in the greatest danger of perishing. Hence they are
called the lost sheep of the house of Israel. [Mat. x. 6] Jesus, therefore, deeply
touched with a feeling of their distress, resolved to provide some remedy for it. Ac-
cordingly he directed his disciples to intercede with God, who, by his servants the
prophets, had sowed the seeds of piety and virtue in the minds of the Jews, that he
would send forth labourers into his harvest. Then saith he unto his disciples, the
harvest truly is plenteous, but labourers are few : there are multitudes of people
willing to receive instruction, but there are few able to give it. Pray ye, therefore,
the Lord of the harvest, that he will send forth labourers into his harvest. Pray
God to send out into the world skilful and faithful ministers, who shall convert all
such as are capable of being made virtuous.
Moreover, he went up privately by himself into a mountain, and spent a whole night
in prayer, to the same effect, as may be gathered from the transactions of the following
day. [Luke vi. 12.].And it came to pass in those days, that he went out into a moun-
tain to pray, and continued all'night in prayer to God. This some, and he continued
all night in a prayer-house of God; for the Jews had many houses on mountains,
and by the sides of rivers, set apart for prayer. See Dr. Benson on Acts xvi. 13. This
translation does not alter the sense of the passage ; for, as Jesus went up to the moun-
tain to pray, we cannot avoid supposing that he spent the greatest part of the night
in acts of devotion. And, when it was day, he called unto him (Mark, whom he
would, ) his disciples ; and of them he chose twelve whom also he named apostles.
Early in the morning he called such of his disciples as he thought proper, and chose
twelve of them to attend him constantly. [Mark iii. 14.] And he ordained twelve,
(Luke, whom also he named apostles) that they should be with him, and that he
might send them forth to preach. ...And to have power to heal sicknesses, and to cast
out devils. He ordained them to be with him always, that they might, from his
mouth, learn the doctrine which they were, in due time, to preach through the
world, that they might see his glory, [John i. 14.] the transcendant glory of the virtues
which adorned his human life, and that they might be witnesses to all the wonderful
works which he should perform, [Acts x. 39.41.] and by which his mission from God
was to be clearly demonstrated. The twelve were thus to be qualified for supplying
the people with that spiritual food which their teachers neglected to give them, and
that both before and after their Master’s death. Accordingly, when they had con-
tinued witn Jesus as long as was necessary for this end, he sent them two by two into
Judea, on the important work of preparing the people for his reception, who was the
true shepherd. Hence he named them apostles, that is, persons sent out. But their
name was more peculiarly applicable to them, and their office was raised to its perfec-
tion after Christ's ascension, when he sent them out into all the world with the doctrine
of the gospel, which he enabled them to preach by inspiration, giving them power,
at the same time, to confirm it, by the most astonishing miracles. That this was the
nature which the new dignity which Jesus now conferred on the twelve disciples, is
evident from John xx. 21, where we find him confirming them in the apostolical
office: As my Father hath sent me, so send I you ; I send you upon the same errand,
LIFE OF CHRIST . • * 173
and with the same authority; I send you to reveal the will of God for the salvation of
men, and bestow on you both the gift of tongues, and the power of working miracles,
that you may be able to preach the doctrine of salvation in every country, and to con-
firm it as divine, in opposition to all gainsayers. Perhaps, the number of twelve
apostles was fixed upon rather than any other, to shew that God intended to gather
the scattered remnant of the twelve tribes by their ministry. After their election,
the twelve accompanied Jesus ; constantly lived with him, on one common stock, as
his family; and never departed from him, unless by his express appointment.
Matthew, Mark, and Luke, have, each of them, given us, a catalogue of the names
of the apostles ; and their exactness, in this particular, is greatly to be praised.
For, as the apostleship clothed the person on whom it was conferred with the high
authority of directing the religious faith of mankind, it was of no small importance
to the world to know who they were, to whom this dignity belonged. [Mark iii. 16.]
And Simon he surnamed Peter (Luke, Simon, whom he named Peter); And James
the son of Zebedee, and John the brother of James ; and he surnamed them boanerges,
which is, the sons of thunder : And Andrew, and Philip, and Bartholomew, and Matthew,
(Matthew, Matthew the publican, ) and Thomas, and James the son of Thaddeus, and
JAlpheus, (Luke, and Judas the brother of James. Matthew, Lebbeus, whose surname
was Thaddeus,) and Simon the Canaanite, (Luke, Simon called 3elotes,) and Judas
Iscariot, which also betrayed him. -- - -
In the catalogues given by Matthew and Luke, Simon and Andrew, the sons of
Jonah, are named first, not because they were greater in dignity than their brethren
of the apostolical college, but because they had become Christ's disciples before them.
With respect to Andrew, this is plain from John i. 40, 41. And as for Peter, he
may have been the second disciple, notwithstanding it was another person who ac-
companied Andrew when he first conversed with Jesus. That person is supposed to
have been John, the son of Zebedee, and the author of the gospel ; because he is there.
spoken of in the manner that John usually speaks of himself. But, whoever he was,
Peter may have been a disciple before him ; because it by no means follows from
Andrew being convinced, that his companion was convinced also. The foundation
of his faith may have been laid at that meeting, though he did not acknowledge Christ's
mission till afterwards. Now as some one of the disciples was to have the first place
in the catalogue, the earliness of Peter's faith might be a reason of conferring that
honour on him. But he takes place even of his brother Andrew, who was converted
before him, perhaps, because decency required it, being, as is generally believed, the
elder brother. In like manner, James, the son of Zebedee, being elder than John his
brother, is mentioned before him, though it is probable that he was the younger
disciple. Whatever was the reason of ranking the apostles in the catalogue, we are
certain they are not ranged according to their dignity ; for, had that been the case,
the order of names would not have been different in the different evangelists; neither
would the apostle Paul, in speaking of the pillars of the church, [Gal. ii. 9..] have
mentioned James the Less before Peter. -
Further, on supposition that the apostles are ranked in the catalogues according to
their dignity, it will follow that John and Matthew, whose praise is in all the churches,
on account of their writings, were inferior to apostles, who are scarce once named
in the Gospel or Acts, except in the catalogues. Add to this, if Peter was the chief
apostle, how came it that James, the son of Alpheus, presided in the first council, at
Jerusalem P [Acts xv. 19.] as is plain from his summing up the debate, and wording
the decree. Or, if Peter was the greatest in point of activity and courage, how came
Herod to kill James the son of Zebedee before he laid hold on Peter, whom, indeed,
º LIFE OF CHRIST.
afterwards, he was going to have put to death 2 . In short, if any of the apostles
were greater than the rest, how came Jesus, when they disputed about superiority,
to reprove them, and to declare they were all brethren, or equals 2 In the catalogue,
Simon, the brother of Andrew, is distinguished from the other Simon by the surname
of Peter, which had been conferred on him when he first became acquainted with
Jesus at Jordan. The reason of the name, however, was not assigned till long after
that, viz. when Simon declared his faith in Jesus, as Messiah; [Mat. xvi. 17, 18.]
for it was then that Jesus told him he was called Cephas Peter, (which, by interpre-
tation, is a rock, ), on account of the fortitude where with he was to preach the gospel.
Simon and Andrew were, originally, fishermen, and inhabitants of Bethsaida, a town
situated on the north shore of the lake of Gennezareth. But, after Peter was married,
he and his brother settled in Capernaum, perhaps, because his wife lived there. Be-
fore they became acquainted with Christ, they were disciples of the Baptist, who
pointed him out to them as Messiah. Andrew has left no writings, for which reason
we are at a loss to judge of his spirit and endowments ; but Peter was the author of
the two epistles which bear his name. ...” - -
James and John, the sons of Zebedee, were also fishermen ; they dwelt in Caper-
naum, and seem to have been rather in better circumstances than Peter and Andrew,
for the gospels 'speak of their having hired servants to assist them in their business.
John is thought to have been the youngest of all the apostles ; yet he was old enough
to have been the follower of the Baptist before he came to Christ. On this, or some
other occasion, James and John, the sons of Zebedee, obtained the surname of Boaner-
ges, i.e. sons of thunder, perhaps, because of the vehemence and impetuosity of their
tempers. Accordingly, their spirit shewed itself in the desire which they expressed
to have the Samaritans destroyed by fire from heaven, because they refused to lodge
Jesus in his way to Jerusalem. It appeared, also, in their ambition to become the
great officers of state in their Master's kingdom, which they supposed would be a
secular one. Besides, John's writings shew that he was a man of a warm and affec-
tionate turn of mind. The warmth of his temper gave him a singular fitness for
friendship, in which he was not only amiable above all the disciples, but happy,
as it rendered him the object of Christ's peculiar love ; a love which will do him
honour to the end of the world. As for James, his being put to death by Herod is a
proof that his zeal was uncommon, and that it moved him to be more active and bold than
the rest in the work of the gospel. Had it been otherwise, he would not have become
the object either of Herod's jealousy or resentment. Some, indeed, are of opinion,
that the epithet, sons of thunder, was not expressive of the dispositions of the two
brothers, but of the force and success with which they should preach the gospel.
Yet, if that had been the reason of the surname, it was equally applicable to all the
apostles, - - j
". is said to have been a native of Bethsaida, the town of Peter and Andrew.
He was originally a disciple of the Baptist ; but he left him to follow Jesus, as soon as
he became acquainted with him at Jordau. [John i. 44.]
Bartholomew is supposed to have been the disciple called Nathaniel, whose con-
version is related John i. 45. And the supposition is probable, were it for no other
reason but this, that all the other persons who became acquainted with Jesus at Jordan,
when he was baptized, and who believed on him there, were chosen of the number of
the apostles. If so, why should Nathaniel have been excluded ? He was one of
those who believed on Jesus then, and was a person of such probity, that he obtained
from Jesus the high character of an Israelite indeed, in whom there was no guile.
In every respect, therefore, he was equally worthy of the honour of the apostleship
LIFE OF CHRIST 175
with the rest. Accordingly, when Jesus.shewed himself to the apostles at the sea of
Tiberias, after his resurrection, Nathaniel is expressly mentioned, by John, among
them. - - •
Farther, in the catalogue of the apostles given by Matthew, where the apostles are
thought to be coupled in pairs as they were sent out to preach, Philip was joined with
Bartholomew, which agrees very well with the supposition that Bartholomew was
the same person with Nathaniel. For, from the history of Nathaniel’s conversion,
it appears, that Philip was his intimate acquaintance, and the person who first intro-
duced him to Jesus. The difference of names is no objection to the supposition which
Dr. Macknight contends for. Bartholomew signifies the son of Tolmai, so may
have been a patronymic, and not this disciple's proper name. Or, without having
recourse to this solution, why not Bartholomew have had two names as well as Mat-
thew, who, throughout the whole of his gospel, does not sign himself by his other
name Levi After the death of Judas Iscariot, when the apostles met to choose ore
in his place, Nathaniel was not proposed as a candidate for that office. This cannot
he accounted for on any supposition, but that he enjoyed the dignity already. For
that he was still alive, and continued to associate with the disciples, is evident from
John xx. 1. To conclude : the antients seem to have thought Bartholomew the
same with Nathaniel ; for, from what John tells us of the latter, that he was of Cana,
[John xxi. 2..] they assign the honour of Bartholomew's nativity to the same town,
and add, that he was a person skilled in the law.
Matthew was a publican of Capernaum. He was otherwise named Levi, [Mark ii.
14.] and left a gainful employment for the sake of Christ. He wrote the gospel to
which his name is prefixed, and was the son of one Alpheus, [Mark ii. 14.] of whom
we know nothing but the name, excepting that he was a different person from Alpheus
the father of James.
There is no mention made of Thomas before his conversion. However, it is conjec-
tured, that, like the rest, he was of mean extraction. And because he is named among
those who went a fishing, [John xxi. 2, 3.] it is supposed that he was a fisherman by
occupation. He obtained the surname of Didymus, [John xi. 16.] probably, be-
cause he was a twin. This apostke made himself remarkable, by continuing longer than
his brethren to doubt of Christ's resurrection. !
In the college of apostles, besides James, the son of Zebedee, and brother of John,
Judas Iscariot, who betrayed his master, and Simon surnamed Peter, we find James,
the son of Alpheus, surnamed the less or younger, [Mark xv. 40.] to distinguish him
from the other James, the son of Zebedee, who was elder than he ; also Judas, or
Lebbeus, surnamed Thaddeus, the brother of James the Less, and Simon, surnamed
Zelotes. James the Less, Judas Thaddeus, and Simon Zelotes, were brothers, and
sons of one Alpheus, or Cleophas, [John xix. 25, compared with Mat. xxvii. 56, and
Mat. xiii. 55, and Mark iii. 18.] who was, likewise, a disciple, being one of the two
to whom our Lord appeared on the road to Emmaus, after his resurrection. They
are called Christ's brethren, [Mat. xiii. 55.] that is, his cousins, in which sense the
word is used Lev. x. 4. It seems, their mother Mary [Mat. xxviii. 56, compared
with John xix. 25.] was sister to Mary, our Lord's mother; for it was no unusual
thing among the Jews to have more children than one of a family called by the same
meme. The three apostles, therefore, who go by the name of our Lord's brethren,
were, really, his cousin-germans. James the Less, and Judas Thaddeus, wrote the
epistles which bear their names. This James was a person of great authority among
the apostles; for, in the council which met at Jerusalem to decide the dispute about
H76 - LIFE OF CHRIST.
the necessity of circumcision, we find him, as president of the meeting, summing up
the debate, and wording the decree. & -
Simon, the cousin of our Lord, and brother of James the Less, is called, by Mark,
the Canaanite. But, from the above account of his relations, it is plain that the
epithet does not express his descent, otherwise his brothers, James and Judas, ought
to have been Canaanites likewise. Luke calls him Simon Zelotes, which seems to be
the Greek translation of the Hebrew appellation given him by Mark; for, from
zelotypus fuit, he was jealous, comes of the Chaldaic word zelotes, a zealot. Where-
fore, the appellation of Canaanite given to Simon, by Mark, and Zelotes, the epithet
which he he bears in Luke, are as perfectly the same as Cephas and Petros, Tabitia.
and Dorcas. The zealots were a particular sect or faction among the Jews, who, in
later times, under colour of zeal for God, committed all the disorders imaginable. -
They pretended to imitate the zeal which Phinehas, Elijah, and the Maccabees,
expressed, in the manner of punishing offenders ; but they acted from blind fury,
or from worse principles, without regard either to the laws of God, or to the dictates
of reason. Some are of opinion, that Simon, the apostle, had formerly been one of
this pestilential faction : but as there is no mention made of it till a little before the
destruction of Jerusalem, we may rather suppose that the surname of Zelotes was
given him on account of his uncommon zeal in matters of true piety and religion.
Judas, the traitor, was the son of one Simon. [John vi. 71.] He had the surname
of Iscariot given him, to distinguish him from Judas Thaddeus, our Lord's cousin.
The literal meaning of Iscariot is a man of Cariot, or Kerioth, which was a town in the
tribe of Judah. [Josh. xv. 25.] In all probability, therefore, this surname denotes the
place of the traitor’s nativity. Some pretend that, among the Jews, no person was
surnamed by the place of this birth, but such as were illustrious on account of their
station; and so would have us believe that Judas was a person of some distinction.
They think his being intrusted with the bag, or stock-purse, preferably to all the rest,
is a confirmation of this. But as the other apostles were men of mean condition, these
arguments are too trivial to prove that Judas was distinguished from them in that
particular. - • . * -
Thus were the foundations of the church laid in twelve illiterate Galileans, who,
being, at first, utterly ignorant of the nature and end of their office, and destitute of
the qualifications necessary to discharge the duties of it, integrity excepted, were the
most unlikely persons in the world to confound the wisdom of the wise, to baffle the
power of the mighty, to overturn the many false religions which then flourished every
where under the protection of civil government, and, in a word, to reform the uni.
versally corrupted manners of mankind. Had human prudence been to make choice
of instruments, for so grand an undertaking, doubtless, such as were remarkable for
deep science, strong reasoning, and prevailing eloquence, would have been pitched upon ;
and these endowments, probably, would have been set off with the external advan-
tages of wealth and power. But lo! the wisdom of God, infinitely superior to that of
men, acted quite differently in this matter. For the treasure of the gospel was com-
mitted to earthen vessels, that the excellency of its power might, in all countries, be
seen to be of God. Accordingly, the religion which these Galileans taught through
the world, without having at all applied themselves to letters, exhibited a far juster
notion of the nature and perfections of God, and of the duty of man, than the Grecian,
and Roman philosophers were able to attain, though their lives were spent in contem-
plation and study. Hence, by its own intrinsic splendour, as well as by the external
giory of the miracles which accompanied it, this religion shewed itself to be altogether
: LIFE OF CHRIST. 177
of divine original. Besides, it was attended with a success answerable to its dignity
and truth. It was received every where, by the bulk of mankind, with the highest
applause, as something they had hitherto..been seeking in vain; while the maxims and
precepts of the philosophers never spread themselves farther than the particular
schools. It was, therefore, with the highest wisdom, that the foundations of the
, church were thus laid in the labours of a few weak, illiterate fishermen. For, with
irresistible evidence, it demonstrated, that the immense fábric was, at first, raised, and
is still sustained, not by the arm of flesh, but purely by the hand of Almighty God.
178 . IIFE OF CHRIST.
CHAPTER VII.
From THE FIRST To The second Mission of THE Apostles.
_*
Christ preaches the sermon on the plain--whether it was the same as the sermon on the
mount---cures a centurion's servant in Capernaum---whether the same with the young
man recorded Mat. viii.---the apostles receive their commission and instructions---the
widow's son raised at Nain--publicity of the miracle---Matthew's feast---conversation
between our Lord and John's disciples---cure of the woman who had the bloody issue---
the resurrection of Jairus's daughter---manner of the Jewish mourning---Christ cures
two blind men, and eagels a demon---the Pharisees ascribe his miracles to Beelzebub---
he answers the enquiries of John's messengers, and vindicates the Baptist's character---
he pronounces heavy woes upon such cities as had slighted his doctrine---he dines with
Simon, the Pharisee, and has his feet anointed with fragrant ointment---pious women
supply Christ's necessities---Christ's miracles again ascribed to Beelzebub---the blas-
phemy against the Holy Spirit—the sign from heaven---Christ greater than Jonas or
Solomon---his followers dearer than his mother or brethren---the sermon of parables---
the parable of the sower---of the lighted lamp---why Christ taught in parables---the
parable of the tares, or darnel---of the sced that sprung up imperceptibly---of the leaven
---many parables---the explanation of the parable of the tares---the parable of the
treasure hid in the field---of the pearl of great price---of the net which gathered of
every kind---of the householder who brings forth things new and old---Christ goes to
Nazareth, but is rejected by his townsmen---the twelve apostles sent forth a second
time---their commission. -
THE miracles of our Lord Jesus Christ had been so numerous, public, and astonishing,
that they excited very general attention, and induced many to suppose that he was
a great prophet, if not the Messiah of God. It was little wonder, therefore, that the
people gathered round him, from all quarters, in such vast crowds, as to tread one
another down, [Luke xii: 1.] and waited for him whole nights in the fields, and fol-
lowed him from place to place, even to the remotest corners of the country. He was
followed, not merely by vast multitudes of the common people, but many of those
who were of character and station occasionally visited him, to hear his conversation,
to observe his miracles, and, in some instances, to solicit the cures of their children
and servants. Therefore, the character, as well as the multitude, of our Lord's fol-
lowers, and the frequent application that was made to him for cures, by persons of all
*
LIFE OF CHRIST, - 1:9
ranks and stations, in all the parts of the country, shew, beyond contradiction, now
universal the persuasion was, that now prevailed, concerning the truth of his miracles:
a persuasion which could be founded on nothing but the reality of those miracles,
clearly evident to every spectator. Thus, when our Lord had descended from the
mountain, whither he had retired with his disciples, he found a vast concourse of
people collected together, out of all Judea, and Jerusalem, and from the sea coast
of Tyre and Sidon, which came to hear him, and to be healed of their diseases, and
they that were wered with unclean spirits ; and they were healed. And the whole
multitude sought to touch him ; for there went virtue out of him, and healed them
all. By this benignity he put the cure in the power of the diseased themselves, and
wrought many more miracles than could have been done in the way of a formal
application to him for a cure. - *
The multitude that pressed to touch Jesus, in order to be healed, being quieted,
he turned to his disciples, perhaps, the twelve apostles lately chosen, and delivered
a discourse, in many particulars, like that which is called the sermon on the mount. .
In comparing these two discourses with each other, it appears, that both of them
begin with nearly similar benedictions, contain the same exhortations to the love of our
enemies, to the exercise of universal benevolence, and to the carefully avoiding rash
judgment ; and conclude, in like manner, with the remarkable similitude, in which
he that only hears the word of Christ without obeying it, is compared to a man that
built his house on the sand ; while he who diligently practises agreeably to the in-
structions he has obtained, digs deep, and builds his house upon a rock, where it
opposes a firm and effectual resistance to all the fury of the contending elements.
The sermon at the plain has, however, nothing answerable to Mat. v. 13.37, the
whole sixth chapter, nor to that part of the seventh which is included between the
sixth and fifteenth verses. But that which most deserves to be remarked is, that Luke
has several additions to the discourse, as recorded by Matthew. For instance, in the
latter, our Lord pronounced only blessings ; but here he has also added curses. . But .
woe ºn to you that are rich ; for ye have received your consolation. . As poverty,
which is tieither good nor bad in itself, does not recommend one to God, unless it is
accompanied with the virtues which are suitable to an afflicted state ; so riches do not
make us the objects of God's hatred, unless they be accompanied with those vices
which oftentimes spring from an opulent fortune, namely, pride, luxury, love of plea- .
sure, covetousness. Rich men, infected with such vices as these, are the objects of
the woe here denounced ; and not they who make a proper use of their wealth, and
possess the virtues which should accompany affluence. Wherefore, though there is .
no restriction added to the word rich, in the malediction, as there is to the word poor,
in the complete enunciation of the beatitude, [Mat. v. 3..] it is equally to be understood
in both. Blessed are the poor in spirit for theirs is the kingdom of heaven.
Woe unto you that are rich in spirit, you who are proud, covetous, lovers of pleasure ;
for ye have received your consolation. The parable of the rich man and Lazarus .
may be considered as an illustration both of the beatitude and the malediction.
, Woe unto you that are full for ye shall hunger: you shall experience the want
of every real good, and endure pains, in the other world, more than equal to those
distressing sensations which arise from famine. #
Woe unto you that laugh now 1 for ye shall mourn and weep. A modern author
hath explained this well, in the following terms: “Our Lord's malediction is not
inconsistent with the apostle's precepts, which commands Christians always to rejoice.
Neither is the mirth, against which the woe is here denounced, to be understood of
that constant cheerfulness of temper, which ariscs to true Christians from the com-
A a 2 S , &
180 LIFE of CHRIST.
fortable and cheerful doctrines with which they are enlightened by the gospel, the
assurance, they have of reconciliation with God, the hope they have of everlasting
life, and the pleasure they enjoy in the practice of piety, and the other duties of religion.
Bº: it is to be understood of that turbulent, carnal mirth, that excessive levity and
vanity of spirit, which arises, not from any solid foundation, but from immoderate
sensual pleasure, or those vain amusements of life, by which the giddy and the gay
contrive to make away their time; that sort of mirth which dissipates thought, leaves
no time, for consideration, and gives them an utter aversion to all serious reflections.”
Persons who continue to indulge themselves in this sort of mirth through life, shall
weep and mourn eternally, when they are excluded from the joys of heaven, and
banished for ever from the presence of God, by the light of whose countenance all
the blessed are enlivened, and made transcendently happy.
Woe unto you when all men shall speak well of you ! for so did their fathers to
the false prophets. Dr. Clarke has paraphrased this malediction excellently.
“ Woe unto you, if by propagating such doctrine as encourages men in sin, you shall
gain to yourselves the applause and flattery of the generality of men ; for thus, in
old times, did the false prophets and deceivers, who, accommodating their doctrines
to the lusts and passions of men, were more caressed, and better hearkened to, than the
true prophets of God.” .
Another peculiarity of this discourse is contained in the thirty-ninth and fortieth
verses. And he spake a parable unto them, Can the blind lead the blind 2 shall they
not both fall into the ditch 3 The disciple is not above his master : but every one
that is perfect shall be as his master. This inculcates, that guides, in matters of
religion, ought to be chosen with the utmost caution ; since the scholar is easily
tinctured with the opinions of his master, and the consequences of his embracing a
false system of faith and conduct may be the utter ruin of his soul. -
To those who have considered attentively the various points of similarity and dis-
similarity between the two discourses which we have now been comparing, it will
not appear surprising that the question has been agitated, whether they were de-
livered but once, and variously related by the evangelists, or whether they were
preached on two different occasions. -
Michaelis believed that they were two different discourses, delivered, the one in the
evening, and the other on the next morning, as he endeavours to prove, in the fol-
lowing history of the day, in the sermon on the mount. ,
“ On the eve of a sabbath-day, when the sabbath was just commenced, Jesus goes
into a synagogue at Capernaum, delivers a discourse of the same import with that
on the mount, and cures a demoniac : he then departs out of the city, and goes up
into a mountain, where he passes the whole night in prayer. On the following
morning he chooses his apostles, and delivers a discourse called the sermon on the
mount, in which he teaches them the morality which they were to follow, a morality
directly opposite to that of the Pharisees : he then enters again into Capernaum ;
cures a leper, the servant of a centurion, the mother-in-law of St. Peter, and, when
the sun was set, and the sabbath, therefore, ended, several other sick persons, which
were brought to him; and then leaves Capernaum. The reasons why I believe that
all these events happened in the same day, are the following. . .
... “ 1. The cure of the demoniac, [Mark i. 21.28. Luke iv. 31.37.] and of St.
Peter's mother-in-law, happened on the same day, as appears from Mark i. 29.
Luke iv. 38. – - *. - º x-
“2. The election of the twelve apostles took place on the morning of that day
LIFE of CHRIST. - FR .
on which the sermon on the mount was delivered. See Luke, the sixth chapter,
12. - 17 verses. - - * *
“ 3. That the sermon on the mount, recorded by St. Luke, is no other than that
recorded by St. Matthew, appears from the events which immediately follow it.
Both evangelists relate, that Jesus, after the sermon was ended, went into Capernaum,
and healed the servant of a centurion; a cure attended with such remarkable cir-
cumstances, that I can hardly suppose it to have happened twice, and that too in the
same city. *
“4. The cure of the leper, according to St. Matthew’s account, must have hºp-
pened between the sermon on the mount and the cure of the centurion's servânt, when
Jesus was just returned into Capernaum. St. Mark and St. Luke relate this fact on a
total different occasion, because they were unacquainted with the time ; and St. Luke,
even with the place in which it happened, . The whole account is too circumstantial
to admit the supposition, that the same cure, with all its concomitant circumstances,
took place more than once.
“ 5. It is evident from St. Matthew’s relation, that the cure of St. Peter's mother-
in-law happened on the same day as the two just mentioned miracles. z
“ 6. The circumstance mentioned by all three evangelists, that several sick persons
were brought in the evening, and after sun-set, to the house where Jesus was, is a
proof that the day in question was a sabbath-day. For the Jews, on account of
their over-strict observance of the sabbath, would not permit any cure to be exercised
on that day; but as soon as the sun was set, the sabbath was ended, and then they
could bring their sick, without scruple, to the house where Jesus was, and likewise
St. Peter’s mother-in-law could prepare for him a repast. *
“ 7. That Jesus immediately afterwards left Capernaum, is evident from the accounts
of all the three evangelists l -
On the other side, Dr. Macknight observes “ that the evangelist Matthew, having
recorded the former sermon in its place, judged it unnecessary to give this repetition
of it here. But, if the reader is of opinion that the two sermons are the same, because
this, in Luke, comes immediately after the election of the twelve apostles, and is fol-
lowed by the cure of the centurion's servant in Capernaum, as that in Matthew comes
after the calling of the four disciples, Simon, Andrew, James, and John, and is fol-
lowed by the cure of a centurion’s son, living also in Capernaum, let him consider, in
the first place, that the two miracles following these sermons, viz. the curing of the
centurion’s son and slave are, in several respects, different ; and, for that reason, must.
have been performed on different persons and at different times. In the next place,
the calling of the four disciples, which precedes the sermon in Matthew, is, without
doubt, a fact entirely different from the election of the twelve apostles, preceding the
sermon in Luke, and happened long before it. Besides the sermon in Luke was
preached immediately after the election of the twelve ; whereas, a large tour through
Galilee, which may have taken up some months, intervened between the calling of the
four disciples and the sermon in Matthew. And, to name no more differences, the
sermon recorded by Matthew was delivered on a mountain, in a sitting posture; for
he went up into a mountain, and sat down to pronounce it [Mat. v. T.]; and, after
he had finished it, came down to the plain [Mat. viii. 1.] : whereas, when he pro-
nounced this which Luke speaks of, he was in a plain, or valley, where he could
not sit because of the multitude which surrounded him, but stood with his disciples.
[Luke vi. 17.] But though there was not such evident disagreement in the fact
preceding and following these two sermons, the reader may easily have aliowed that
they were pronounced at different times: because he will find other instances of things
5 y
g
182 EIFE of CHRIST.
really different, notwithstanding, in their nature, they be alike, and were preceded
and followed by like events. For instance, the commission and instructions given to
the seventy, were, in substance, the same with the commission and instructions given
to the twelve, [Mat. xii.] and were introduced after the same manner. The harvest
is plenteous, &c. [Mat, ix. 37.] Yet, from Luke himself, it appears they were dif-
ferent, that evangelist having related the mission of the twelve as a distinct fact.
h chap. ix, 1.] So, likewise, the man in Samaria, who offered to follow Jesus whi-
thersoever he should go, was evidently, a different person from the scribe, who offered
the same thing at the sea of Galilee, notwithstanding the answer returned to both
was precisely the same. The foves have holes, &c.; and, notwithstanding, immedi-
ately after both occurrences, we find a disciple excusing himself from following Christ,
on pretence of burying his father, to whom our Lord returned the same answer, let the
dead bury their dead. And, to give no more examples, the two miraculous dinners
were not only like each other in their natures, but in their circumstances also ; for they
were introduced by the same discourses and followed by like events, particularly at
the conclusion of both, Jesus passed over the sea of Galilee. Nevertheless, both being
found, in the same evangelist, no reader can possibly think them the same.” -
Immediately after the concluding of this discourse, Luke introduces a miracle, in
many respects, similar to one which has been already related. [Luke vii. 1... 10.]
Now when he had ended all his sayings in the audience of the people, he entered into
Capernaum. And a certain centurion's servant, who was dear unto him, was sick,
and ready to die. And, when he had heard of Jesus, he sent unto him the elders of
the Jews, beseeching him that he would come and heal his servant. And, when they
came to Jesus, they besought him instantly, saying, That he was worthy for whom
he should do this : For he loveth our nation, aud hath built us a synagogue. Then
Jesus went with them. And when he was now not far from the house, the centurion:
sent friends to him, saying unto him, Lord, trouble not thyself; for I am not
worthy that thou shouldest enter under my roof: Wherefore neither thought I
myself worthy to come unto thee; but say in a word, and my servant shall be healed.
For I also am a man set under authority, having under me soldiers, and I say unto
one, Go, and he goeth ; and to another, Come, and he cometh , and to my servant,
Do this, and he doeth it. When Jesus heard these things, he marvelled at him, and
turned him about, and said unto the people that followed him, I say unto you, I
have not found so great faith, no, not in Israel. And they that were sent, returning
to the house, found the servant whole that had been sick. That this miracle is not
the same with that recorded in the eighth chapter of Matthew, appears probable from
the following considerations. 1. The word which is made use of by Matthew does.
not affirm that the subject of that miracle was not one that necessarily signifies a
servant, but only a young man ; whereas, the expression made use of by Luke, can be
no otherwise rendered than servant, or slave. 2. Matthew’s centurion came in
person, being, perhaps, to ask the favour of Jesus for his son ; whereas, Luke's cen-
turion, considering with himself that he was to petition Jesus in behalf of a slave,
first prevailed with the elders of the town to present his petition ; afterwards, on
second thoughts, he deputed some intimate friends to hinder Jesus from coming. 3.
There is not the smallest hint given in Matthew, that the centurion of whom he speaks.
was a proselyte. On the contrary, there is an insinuation that he was not in the de-
claration which our Lord was pleased to make on this occasion, viz. that many should
come from the east and west, i. e. from all countries, and sit down in the kingdom
of God; while the children of the kingdom, who looked on themselves as having
the only natural right to it, should be excluded: for ever; whereas, the centurion Luke
LIFE OF CHREST. 183
speaks of, was a lover of the Jewish nation, and had built them a synagogue, perhaps,
in Italy, or some other heathen country; and so was, in all probability, a proselyte
of the gate, as they were called ; for which cause the principal people in the town
cheerfully undertook to solicit Jesus in his behalf. *
As the twelve apostles were placed in the most important post that was ever occupied
by men, their divine Master was careful to give them all the necessary, instructions.
Having, therefore, called them to him, he first furnished them with miraculous powers
over diseases and evil spirits, and then gave them their commission to go forth and
proclaim the gospel.
Go not, said he, into the way of the Gentiles, i. e. their country; for the way of
the sea [Mat. iv. 15.] signifies the country round the sea. And into any city of the .
Samaritans enter ye not. In travelling through Palestine, the apostles would often
have occasion to go into Samaria ; but they were not to enter the cities thereof with
a design to preach. It is true, in the beginning of his ministry, our Lord himself
preached to the Samaritans with great success [John iv. 41, 42.]; and therefore, had
he sent his apostles among them, numbers would, in all probability, have becn induced
to believe. But the inveterate enmity which the Jews bare to the Samaritans made
the conversion of the latter improper at this time. [Mat. x. 6..] But go rather to the
lost sheep of the house of Isracl ; he called the Jews lost sheep, because, as he had
told his disciples, [Mat. ix. 36.] they fainted, and were scattered abroad, as sheep
kaving no shepherd, and so were in danger of perishing. [see Isaiah xlix. 10.] And
as ye go, preach, saying, the kingdom of heaven is at hand : publish every where the
glad tidings of the approach of the Messiah’s kingdom, promised by the prophets.
Properly speaking, the kingdom of heaven, or gospel dispensation, did not begin till
the Jewish economy was abolished ; and, therefore, the apostles in our Lord's time,
and even our Lord himself, preached the approach only, and not the actual existence
of that kingdom. But though the apostles were directed to preach the approach
of the kingdom of heaven, they did not yet fully understand its nature, that it was
not to be a temporal, but a spiritual kingdom, consisting in the dominion of righ-
teousness and truth within men *,
Heal the sick, cleanse the lepers, raise the dead, cast out devils ; freely ye have received,
freely give. Perform all these miracufous cures in confirmation of your mission,
without receiving any hire or reward for them of any kind. [Mat. x. 9..] Provide
neither gold, nor silver, nor brass in your purses. Though I forbid you to take
any reward for the miraculous cures which you shall perform, I do not mean that you
should before-hand lay up money for your support during your journey. You are
not even to provide the clothes and shoes which you may have occasion for while
you are abroad, because you shall be supplied with whatever you need by those to
whom you preach the gospel, and you have a right to be thus supplied by them.
Nor scrip for your journey, neither two coats, neither shoes, nor yet staves ; for thc
workman is worthy of his meat. Our Lord forbade his disciples to provide before-
band such things as might be necessary during their journey, because they would be
troublesome to them in travelling ; and ordered them to go out thus unfurnished,
partly that they might be insured, in his own life-time, to bear the hardships they would
be exposed to afterwards, when discharging the apostolical function; and partly,
that their faith in the providence of God might be confirmed. For it must have
afforded them great comfort ever after, to reflect on the singular care that was taken
of them while out on their first mission, wholly unprepared to execute such an under-
taking. Accordingly, this is the use which Christ himself directed them to make
of it. [Luke xxii. 35. Mat x. 11.] And whatsoever city or town ye shall enter, inquire
. s 184 LIFE OF CHRIST.
who in it is worthy, and there abide till ye go thence. When ye enter a city, "en
deavour to find out those who are most remarkable for their piety, probity, and hog-
pitality, who are expecting the Messiah’s kingdom, who will receive the news of it
with pleasure, and who, in all probability, will assist you in publishing it; and, when
ye have found such persons, abide with them till ye leave that city, or village. We
have this more fully expressed in the instructions to the seventy. [Luke x. 7 5 In the
same house remain, eating and drinking such things as , they have : go not from
house to house. Doubtless, the disciples, on some occasions, might change their
quarters with decency ; but our Lord absolutely forbade them to do it for the sake
of better entertainment, that they might not give mankind the least handle of imagining
they served their bellies. [Mat x. 12.] And when ye come into an house, salute it;
or as it is in the instructions given to the seventy, Luke x. 5, Say peace be to this
house : for, in eastern countries, the form of salutation used among friends was,
“ Peace be to you, or to this house.” Hence our Lord adds, And if this house be
worthy : be of a hospitable disposition, and receive you ; let your peace come upon it :
let your salutation be made effectual, by its enjoying great temporal and spiritual
prosperity; so do I command who have the government of the world. But if it be
anot worthy, let your peace return to you ; your benediction shall return to your-
selves ; for ye shall be sure to find the more kindness elsewhere, that you have been
ill used by these inhospitable people. And whosoever shall not receive you, that
is, entertain you kindly, nor hear your words, when ye depart out of that house or
city, shake off the dust of your feet. The Jews fancied that the very dust of heathen
countries polluted them ; for which reason, when they returned to their own land,
they used to stop at the borders of it, and wipe their feet, that the holy inheritance
night not be defiled If our Lord had this custom in his eye, his meaning was,
look upon those who refuse you the offices of humanity, and will not hearken to your
instructions, as no better than heathens. Accordingly, the direction is thus expressed,
[Mark vi. 11.] Shake off the dust under your feet, for a testimony against them :
declare, in the plainest manner, that, for the future, you will not have the least inter-
course with such an obstimate and impious race. [Mat. x. 15.] Verily I say unto
gou, it shall be more tolerable for the land of Sodom and Gomorrah, in the day of
..judgment, than for that city. Persons, the matter of whose crimes far exceed theirs,
are less guilty than they, because they have not despised such advantages; so that
they shall be more lightly punished. w
Considering the nature of the tidings which the apostles were now sent out to
publish, namely, that the kingdom of heaven was at hand ; considering, also, the
number and variety of the miraculous cures which they were enabled to perform in
confirmation of their doctrine, together with the greatness of the benefits they were
empowered to confer upon the families who should entertain them kindly, it is reason-
able to think that they were flattering themselves with the hopes of great honour and
acceptance wherever they came. In the mean time, the event was, by no means, to
be answerable to their expectations; for they were to be delivered up into the hands.
of public justice, and punished as evil doers. Our' Lord, therefore, thought fit to
forewarn them of these things, made them large promises of the divine aid, and gave
them directions with respect to their conduct in every circumstance. [Mat. X. 16.]
Behold, I send you forth as sheep in the midst of wolves : I now send you forth,
weak and defeneeless, among a cruel and wicked people : be ye, therefore, wise as
serpents, and harmless as doves : on the one hand, be so prudent as not to irritate
the wicked, and those who shall oppose you, either by your behaviour or your doctrine
unnecessarily [Mat, vii. 6..]; on the other hand, let not your prudence degenerate.
tº
ſ
Life of CHRIST, , 185
. s”
into craft, lest it lead you to betray the truth, or to encourage men in their evi.
practices. Join prudence and innocence together, rendering yourselves remarkable
for integrity, amidst the greatest temptations, and for meekness, under the greatest
provocations. But beware of men ; though I order you to be meck, and paticnt
under injuries, I do not mean that you should not be on your guard, and, if possible,
avoid them: No : the more circumspect you are in the whole of your conversation
with the men of this world, whom I before compared to wolves, it is so much the
better; for, after at!, you will meet with many indignities, and often oe in danger
of death, even from the hand of public justice : for they will deliver you up to the
councils, and they will scourge you in the synagogues as apostates. And ye shall
be brought before governors and kings, as malefactors, for my sake. These things
did not happen while the apostles were out on their first mission. They came to pass
after Christ's ascension, when Peter and John were called before the Sanhedrim,
[Acts iv. 6, 7.] and beaten, [Acts v. 40.] Also, when James and Peter were brought
before Herod. [Acts xii. 3.} Paul, before king Agrippa, and his wife, and the Roman
governors, Gallio, Felix, Festus ; and, last of all, before the crimperor Nero, and his
prefect, Helius Caesarianus. For a testimony against them and the Gentiles. All
these things are ordered to befal you, that your innocence may appear, and that the
truth of the gospel may be demonstrated. Accordingly, the patience which the
apostles shewed under continual persecutions, and the courage wherewith they went
to death in confirmation of their doctrine, became strong proofs of their innocence,
and of the truth of the gospel. Moreover, if the apostles had never been brought
before the supreme powers, nor defended their cause in the presence of kings and
governors, it might have been said, that because Christianity could not bear a strict
examination from able judges, it was preached to none but men of vulgar under-
standings, who were not capable of detecting it. But when persons of the highest
distinction, for birth, fortune, capacity, and learning, had the gospel laid before them,
in the defences which the apostles were obliged to make at the public tribunals
of every country, its standing such a trial was, certainly, a great confirmation of its
truth, to persons of inferior note. Wherefore, as Jesus had foretold the persecutions
which the apostles suffered, and their being brought before kings, this became a tes-
timony of their innocence, and of the truth of the gospel; and, consequently, an un-
deniable proof of the guilt both of the Jews and Gentiles, who rejected it. But when
they deliver you up, take no thought how, or what ye shall speak : for it shall be
given you in that same hour what ye shall speak : for it is not ye that speak, but
the spirit of your Father which speaketh in you. This direction was repeated on
several occasions afterwards, particularly Luke xii. H. Mark xiii. 11. The apostles
being illiterate men, and wholly unacquainted with the laws of the different countries.
whither they were to go, and with the forms of their courts, their Master foresaw
that they would be in great perplexity when they appeared, as criminals, before persons
of the first distinction. He foresaw, likewise, that this circumstance would occur
to themselves, and render them anxious to meditate before-hand by what apology
they might best defend so noble a cause. More than once, then, he expressly forbade
them to be in the least solicitous about the defence they were to make, or so rauch as
tº premeditate any part of them ; promising to afford them, on all occasions, the aid
of their Father's spirit, who would inspire them to speak iſ a manticr becoming the
cause they were to defend: - > -
..And the brother shall deliver up the brother to death, and the father the child.
&nd the children shall rise up against their parents, and cause them to be put to
death ; such is the nature of the men among whom ye are going, and such the ob-
186 LIFE of CHRIST.
stinacy with which they shall oppose the gospel, that were it their father, their brother,
or their son, who preaches it, they would make no scruple of being active in putting
those nearest relations to death. You may, therefore, expect the hottest persecution.
But, as you are to have great assistances, you need not be dismayed. And ye shall be
hated of all men for my name's sake, i.e. ye shall be hated by the generality of men,
The apostles and first Christians set themselves in opposition both to the Jewish and
Pagan religions, declaring the mullity of the former, and urging the renunciation of
the latter, in all its forms, as matter of indispensable necessity. On the most tre.
mendous penalties, they required every man, without exception, to believe in Christ,
and submit implicitly to his authority; a demand most galling to the pride of
princes, priests, and philosophers. Moreover, having a lively sense of the importance
of the things which they preached, they urged them, not in a cold and indifferent
manner, but with the utmost fervency. Need it be matter of wonder then, that, in
every country, such a furious storm of persecution arose against them, and the religion
they taught; and that they were treated as the filth and off-scourings of the earth 2
But he that endureth to the end shall be saved. This encouragement Jesus likewise
gave to his disciples, when he spake to them of the sufferings they were to meet with
about the time of the destruction of Jerusalem. [Mat. xxiv. 18.] We may, therefore,
believe, that he had those sufferings now in his view. But when they persecute you
in this city, flee ye into another; for verily I say unto you, ye shall not have
gone over the cities of Israel, till the Son of man be come. Let not the persecutions
ye are to meet with, in any period of your ministry, discourage you ; but when ye
are sore pressed in one city, flee into another, where ye will meet with an asylum :
for I assure you, in spite of all opposition, your labours shall be attended with such
success, that ye shall not have gone over the cities of Israel, till the Son of man be
*me. Before ye have carried the glad tidings of the gospel to the several cities of
#srael, my kingdom shall be established in many places; so that, in the midst of the
hottest persecution, ye may always expect to find some who will befriend you. By
the coming of the Son of man, here mentioned, Lightfoot understands his resurrection
from the dead; others, the destruction of Jerusalem, called the coming of the Son
ef man in the clouds of heaven [Mat. xxiv. 30.] ; others, the miraculous effusion
of the Spirit, mained by our Lord himself, his coming [John Xiv. 18.] ; but the last
is the more simple and natural explication. The disciple is not above his master,
nor the servant above his lord. It is enough for the disciple that he be as his
master, and the servant as his lord; if they called the master of the house Beel-
sebub, how much more shall they call them of his household 2 That you may bear
all with a becoming fortitude, consider that they have calumniated, traduced, and
persecuted me, your Master; for which cause, you, my disciples, cannot think it
hard if they shall calumniate and persecute you. [Mat. x. 26.] Fear them not,
therefore, for there is nothing "covered that shall not be revealed; and hid, that
shall not be known. Be not afraid of their calumnies, however false or malicious;
for neither shall their wickedness or your innocence be always concealed ; both shall
bé manifested, at least, in the day of judgment. Wherefore, the doctrines of the
gospel, which I have delivered to you in private, you ought to preach plainly and
publicly without the fear of men. . What I tell you in darkness, that speak ye in
fight ; and what ye hear in the ear, (in private) that preach ye upon the house-tops.
And fear not them which kill the body, but are not able to kill the soul.; but rather
fear him which is able to destroy both body and soul in hell. The utmost malice
of your enemies cannot reach your better part, your soul, it can ouly hurt your body
for which reason, you ought to fear their less than God, who, if you offend him, can
LIFE of CHRIST. •
destroy (torment, so the word sometimes signify,) both soul and body in hell. Besides,
you should consider that your enemies cannot touch even your bodies without your
Father's permission. For the meanest of his creatures are under the protection of
his providence, insomuch that nothing befalleth them without its direction. Are not
two sparrows sold for a farthing 8 and one of them shall not fall on the ground without
3your Father. The regard which the great Father of the universe has for all his
creatures, small and great, is strongly represented in the book of Jonah, where God
makes his compassion to brute beasts one of the reasons why he would not destroy
Nineveh : “Should not I spare Nineveh, that great city, wherein are more than six
score thousand persons, that cannot discern between their right hand and their left,
and also much cattle P” But the very hairs of your head are all numbered. Mem
number whatever things of value are in their possession, lest any of them should be
lost through the carelessness, or knavery, of those who have them in charge. The
numbering, therefore, of the disciples’ hairs, shews how precious his servants are in
God's sight, and what a strict account he takes of every thing that concerns them.
Fear ye not, therefore, ye are of more value than many sparrows. Since the least of
God’s creatures are so much the object of his care, ye, who are honoured with so im-
portant an employment as that of preaching the gospel, need not be afraid.
Whosoever, therefore, shall confess ºne before men, him will I confess also before
my Father, which is in heaven. But whosoever shall deny me before men, him will I
also deny before any Father, which is in heaven. [See 2 Tim, ii. 12. Rev. iii. 5. Rom.
x. 9...! 1.] Whosoever shall make profession of my religion in time of persecution,
and, by an inviolable attachment to its precepts, shall acknowledge me for his master,
I will own him as my disciple, in presence of my Father, at the judgment, and will
claim for him the rewards which my Father has promised to such : whereas, who-
soever does not thus confess me before men, I, also, will not confess him before my
Father. There is an unspeakable majesty in this article of our Lord's discourse.
Although he was now in the lowest state of humility, he declared that his confessing
us before God is the greatest happiness, and his denying us the greatest misery, that
can possibly befal us. * < - *
Think not that I am come to send peace on carth; I came not to send peace, but a
sword. For I am come to set a man at variance against his father, and the daughter
against her mother, and the daughter-in-law against her mother-in-law. And a man's
Joes shall be they of his own household. Because the prophets have spoken glorious
things of the peace and happiness of the world under the reign of Messiah, [Isà. xi. 6.]
whom they have named, for that reason, the Prince of peace, [Isa. ix. 6] you may
imagine that I am come to put the world into that happy state forthwith. But it is
not so. For though the nature of my government be such as might produce abundant
felicity, and though my religion breathes nothing but love, men will not, at first, lay
aside their animosity ; nor will they exercise a mutual friendship among themselves,
as soon as the gospel is preached to them. No ; such is their wickedness, that they
shall make the gospel itself an occasion of bitter dissensions, insomuch that it will
look as if I had come on purpose to sow discord... For, as I told you before, the
nearest relations shall quarrel among themselves, on account of the doctrines of the
gospel, and prosecute their quarrels with surprising virulence. The reader will be
pleased to observe, that thus to apply our Lord’s words to Christians, is the most un-
favºurable sense that can be put upon them, seeing they may as, properly be inter-
Preted the unbelieving Jews and heathens, who persecuted their nearest relations to
death, on account of the gospel. In neither sense, however, can it be thought, that
they declare the end for which the sº of God came into the world. They only
- - - 3 b 2 - * - *
188 . LIFE of CHRIST.
foretel what the effect of his coming would be. The glorious state of things predicted
by the prophets was not instantly to begin ; but Christianity was, for a season, to be
the innocent occasion of much mischief. However, as these bad consequences are,
by no means, peculiar to Christianity, they must not be imputed to it; but to the
wickedness of men. • . - - :
. . . He that loveth father or mother more than me, is not worthy of me. He that pre-
ferreth the friendship of his nearest relations, though the sweetest of all earthly satis-
factions, to my religion, renouncing it, that he may enjoy their good-will, does not
deserve to be called a Christian. He told them this, very properly, after having de-
clared that their bitterest foes should be the members, of their own families. And
he that taketh not his cross, and followeth after me, is not worthy of me. Whosoever
does not resolve to suffer the greatest, hardships, rather than renounce my religion, is
not worthy to bear my name. . There is here an allusion to the custom of the Romans,
who obliged criminals to bear the crosses, on which they were to suffer, to the
place of execution. The figure, therefore, expresses this sentiment with great energy,
that no man can be a true Christian, unless he is willing to endure all sorts of persecu-
tions, together with the most shameful and painful deaths, for Christ's sake, when
called to it. So that the case, in short, comes to this : he that makes shipwreck of
faith, and a good conscience, to save isis life, shall lose that wnich is really so, his
everlasting happiness : whereas, he that maintaineth integrity at the expence of life
and all its enjoyments, shall find, what is infinitely better, a blessed immortality.
JHe that findeth his life shall lose it, and he that loseth his life, for my sake, shall find it.
He that receiveth you, receiveth me, and he that receiveth me, receiveth him that sent
ime. Whoso acknowledgeth you as my apostles, and hearkeneth to you as such, ac-
knowledges and obeys me ; and he who does so, really acknowledges and obeys God,
who has commissioned me to reveal his will to men, even as I now send you on the
8ame errand. He that receiveth a prophet in the name of a prophet, shall receive a
prophet's reward ; and he that recciveth a right cous man in the name of a righteous
man, shall receive a righteous man's reward. He who obeys a prophet as a person
commissioned by God to reveal future events, and to teach men their duty ; who
reverences him as God’s messenger, and who assists him in the execution of his office,
shall receive a reward of the same kind with that which is promised to prophets, on
account of their having turned many to righteousness. And he who respects a righ-
teous man, shall receive the reward due to righteousness, of which this is an excellent
instance—And whosoever shall give to drink, unto one of these little ones, a cup of cold
water only, water, in its natural state, without any preparation, (which, certainly,
is the least favour imaginable,) in the name of a disciple, verily I say unto you, he shall
in no wise lose his reward. He who doth any good office whatever to the meanest
of my disciples, because he is my disciple, though it should be but the small service
of handing a cup of cold water to them, shall not go unrewarded. * *
The day after, according to the common reading, or, as other copies have it, some
time after that Christ had given these injunctions to his apostles, he travelled with
then, and many others of his disciples, as far as the entrance of the city of Nain, a
town situated a mile or two south of Tabor. Here they met with a funeral procession,
and were soon informed that the corpse, which was now carrying to the grave, was
that of the only son of a widow, whom this loss had rendered disconsolate. As Christ
was full of compassion, he affectionately addressed himself to this woman, desiring
her to refrain from weeping, laid hold of the bier, and commanded the youth to arise.
As this mandate was instantly obeyed, Christ immediately presented the young man to
his mother, who must now have beeh equally agitated with astonishment and joy.
LIFE of CHRIST. ſº 189
As this cure was performed hard by the city gate, which, antiently, in those countries,
was the place of public resort, the youth must have been raised from the dead in
presence of many witnesses, particularly the multitude which came with Jesus, the
people who accompanied the corpse, and all who, on business, happened to be, at that
instant, in the gate. Wherefore, being so publicly performed, this great miracle
became, also, a noble confirmation of our Lord’s mission. And there came a fear upon
all : and they glorified God, saying, that a great prophet is risen tºp aimong us ; and
that God hath visited his people. As this is the expression which Zacharias, the father
of the Baptist, applied to the coming of the Messiah, we have reason to suppose the
meaning of the inhabitants of Nain to be, that God had visited his people, by raising
up, amongst them, the great prophet promised to Moses in the law. This miracle
appears to have been so conspicuous, that the fame of it spread through all the neigh-
bouring country, and tended greatly to establish the reputation of Jesus.
We have already noticed the call of Matthew, and given some slight view of his
character, in the enumeration of the twelve apostles. We have now to observe, that
this converted publican took an early opportunity to make a splendid entertainment
for his Master, who did not refuse to partake of it. On this, occasion, he invited as
many of his brother publicans as he could, hoping that Christ's conversation might.
bring them to repent. In this feast, therefore, Matthew shewed both gratitude and
charity ; gratitude to Christ, who had now called him ; and charity to his acquaintance,
in labouring to bring about their conversion. This was quite different to the conduct
of the Pharisees, who had such an high idea of their own purity, as to refuse to eat
with any other Jews, even though both of them might be subject to a legal defilement.
Therefore, such of them as dwelt in Capernaum, and knew both Matthew’s occupation,
and the character of his guests, were highly offended that Jesus, who pretended to be
a prophet, should have deigned to go into the company of such ; so offended, that they
could not forbear condemning his conduct openly, by asking his disciples, with an air
of insolence, in the hearing of the whole company, why he sat with publicans and
sinners. . The Pharisees, indeed, had not directed their discourse to Jesus; but,
having spoken so loud as to let all the guests hear their censure, he could not avoid
meekly putting them in mind, that it is sick people only who have need of a phy-
sician; to intimate, that since the Pharisees thought themselves righteous persons,
they had no need of his company; whereas, the publicans, whom they called sinners,
being sick, had the best title to it. And that, as nobody ever blamed a physician for
going into the company of the patients whose cure he had undertaken, so they could
not blame him for conversing with sinners, since he did it, not as their companion,
but as their physician, and, therefore, with a view to reclaim them. But go ye and
learn what that meaneth, I will have mercy and not sacrifice ; as if he had said, in
bringing sinners to repentance, I certainly please God; because it is the highest
exercise of benevolence, a virtue which he has expressly declared to be more accept-
able to him than sacrifice, the greatest of the ceremonial duties so unreasonably
magnified by the men of your sect, who observe them, on many occasions, at the ex-
pence of charity. For I am not come to call the righteous, but siltſvers to repentance.
I am not come to convert those who are already converted, or to preach repentance
unto those who have already repented unto life; but to enlarge the borders of the
kingdom of God, by inviting those to embrace his blessed salvation, who were, before
that, practising every abomination.
While Jesus was in Levi’s house, some of John Baptist's followers came and asked
him why his disciples wholly neglected to fast; a duty which they and the Pharisees
frequently performed. [Mat. ix. 14.] Then came to him the disciples of John, (Miark,
Hø0 LIFE of christ.
and of the Pharisees,) saying, Why do we and the Pharisees fast oft ; (Luke, and
make prayers, ) but thy disciples fast mot ? (Luke, but thine cat and drink 3) In the
law, we find only one fast day enjoined, namely, the tenth of the seventh month, on
which the national atonement was made. But the Jews, of their own accord, observed
many other days of fasting. [see Isa. lviii. 3..] In our Lord’s time, days of this kind
were more frequent than ever, especially among the Pharisees ; who, according to the
practice of their sect, fasted, probably, twice a week [Luke xviii. 12.]; and, there-
fore, as Jesus did not pretend to teach his disciples a more lax kind of doctrine than
John and the Pharisees, the disciples of the latter were surprised to find them over-
looking so essential a duty. [Mat. ix. 15. And Jesus said unto them, Can (Luke, ye
nake) the children of the bride-chamber mourn, (Mark, Luke, fast,) as long as the
bridegroom is with them 2 There was a great propriety in this allusion of our Lord;
because the Pharisees themselves admitted, that the bridegroom and his attendants
were exempted from the duty of fasting, and that all fasts should cease in the days
of the Messiah, when there should be only good days, and days of joy and rejoicing.
No man, saith he, putteth a picce of a new garment upon an old ; iſ otherwise, then
beth the new maketh a rent, and the piece that was taken out of the new agreeth not with
the old. And no man putteth new wine into old bottles ; else the new wine will burst the
bottles, and be spillad, and the bottles shall perish. But new wine must be put into new
bottles, and both are preserved. No man, also, having drunk old wine, straightway
desircth new : for he Gaith, the old is better. To understand these comparisons, let
it be observed, that the bottles here referred to were leathern bottles, such as are now
used in the East; that the new cloth was such as was rough, and had not passed
through the hands of the fuller; and that new wine is not considered as having arrived
at that mellowiness of flavour which distinguishes the old. The general import,
therefore, of these passages appears to be, that the gospel dispensation was of a kind,
perfectly different from the traditions of the Pharisees, or even the ceremonial insti-
tutions of Moses; and that, therefore, they could not, with propriety, be blended
together. - - - e
While Jesus, at Matthew's entertainment, was reasoning in defence of his disciples,
Jairus, a ruler of the synagogue, probably, that was in Capernaum, came in the
utmost perplexity, fell down upon the ground before him, in the presence of all the
company, and humbly entreated that he would go with him and cure his only daughter,
a child of twelve years of age, who lay at the point of death. Generally speaking,
the rulers were Christ's bitterest enemies ; yet there were some of them of a different
character. [John xii. 42.]. In particular, this ruler must have had a very favourable
opinion of Jesus, and an high notion of his power ; else he would not have applied
to him for help in the present extremity ; and, by publicly acknowledging his power,
have done him so much honour. His faith may have been built on the miracles which
he knew Jesus had performed ; for our Lord had, by this time, resided in Capernaum
several months. No sooner had Jairus made this supplication, than Jesus, ever ready
to assist the afflicted, rose from the table, and went along with him. But, as he
passed through the street, surrounded with his disciples, and a crowd that went along
with him, in hopes of seeing the miracle, a woman, who had been afflicted with a
flux of blood for twelve years, and had applied to many physicians without success,
came behind him, laid hold of the hcm of his garment, and was cured. This inci-
derital miracle appears very grand, when the relation it bears to the principal one in
eonsidered. Jesus is going to give a specimen of that almighty power, by which the
resurrection of all men to immortality shall be effected at the last day, and, behold,
virtue, little inferior to that which is capable of raising the dead to life, issues from
LIFE OF CHRIST, . - "R91.
him, through his garment, and heals a very obstinate disease ; which, having baffled
the powers of medicine for twelve years, had remained absolutely incurable: till the
presence of Jesus, who is the resurrection and the life, chased it away. The Cure,
though complete, was performed in an instant, and the woman knew it, by the imme-
diate ease which she felt, by the return of her strength, by the cheerfulness of her
spirits, and by all the other agreeable sensations which accompany sudden changes
from painful diseases to perfect health. tº . . .
In the mean time, a messenger came and acquainted the ruler that his daughter was
dead. This was aſſlicting news to the tender-hearted parent, and, no doubt, moved
him greatly. But Jesus, pitying his grief, bade him take comfort, and ‘promised that
his daughter should be made whole. He did not say she should be raised from the
dead ; for, as he was infinitely above praise, he never courted it. On the contrary,
he oſtentimes refused those honours which, as it were, obtruded themselves upon
him, particularly in the present case, where he adapted his words rather to the request
of the ruler than to the reality of the thing. She shall be made whole ; as if she had
not been dead, but only sick. Moreover, though he came to the house, where a great
many friends and others accompanied him, he suffered none of them to go in with him,
except his three disciples, Peter, James, and John, with the father and mother of the
maiden : and even these he admitted for no other reason but that the miracle might
have proper witnesses, who should publish it, in due time, for the benefit of the world.
It seems, the mother of the damsel, on hearing that Jesus was migh, had gone out to
the street to conduct him in, or waited for him in the porch of her house to receive
him. With these attendants, Jesus went up stairs where the damsel was laying ; for
they used to lay their dead in upper rooms. [See Acts ix. 37.]. Here he found a
number of people, in an outer apartment, making lamentation for her, according to the
custom of the Jews, with music. And when he was come in, he sailh unto them, why
Anake ye this ado, and weep 2 the damsel is not dead, but sleepeth. The company at the
ruler's house, when Jesus came in, being employed in making such lamentation for
the damsel as they used to make for the dead, it is evident they all believed she was
actually departed. Wherefore, when Jesus told them she was not dead, he did not
mean that her soul was not separated from her body, but that it was not to continue so,
which was the idea the mourners affixed to the word death. Her state he expressed
by saying, that she slept, using the word in a sense somewhat analogous to that which
the Jews put upon it ; when, in speaking of a person's death, they called it sleep,
to intimate their belief of his existence and happiness in the other world, together
with their hope of his future resurrection to a new life. On this occasion, the phrase
was made use of with singular propriety, to insinuate that, notwithstanding the maid
was really dead, she should not long continue so. After clearing the anti-chamber,
ke entered where the corpse was lying, accompanied by none but the three disciples
above-mentioned, and the father and mother of the damsel, they being, of all persons,
the most proper witnesses of the miracle, which, in reality, suffered nothing by the
absence of the rest. For, as they were all sensible that the child was dead, they
could not but be certain of the miracle when they saw her alive again, though they
might not know to whom the honour of her resurrection was due. It seems, Jesus
was not solicitous of appropriating it to himself. Probably, also, he went in thus
slenderly attended, that the witnesses might have opportunity to examine the whole
transaction narrowly, and so be able to report it afterwards upon the fullest assurance,
and with every circumstance of credibility. All things, therefore, being properly
tfisposed, he went up to the bed, and took the damsel by the hai:d, as if he had been
going to awake her out of sleep, and, with a gentle voice, but such as the perseus in
192 LIFE OF CHRIST.
the chamber could easily hear, bade her arise. In an instant, she revived and sat up,
ñstlike a person who, being called, awakes out of a soft sleep. Luke says, Echap. viii.
55...] her spirit came again; an expression which implies that she was really dead,
ànd that the soul exists separately after the body dies, a truth very necessary to be
asserted in those days, when it was denied by many. Withal, her flesh, her colour,
and her strength, returning in the twinkling of an eye, she was not in the weak and
languishing condition of one who, being worn out with a disease, had given up the
ghost ; for she walked through the room with vigour. She was not even in the
languishing condition of those who come to life after having fainted away, but was
in a state of confirmed good health, being hungry. This circumstance effectually
shewing the greatness and perfection of the miracle, Jesus brought it to pass on pur-
pose, in her resurrection. To make the witnesses sensible of it likewise, he ordered
some meat to be given her, which she took, probably, in presence of the company,
•And her parents were astonished ; and he charged them that they should tell no man
what was done. It was well known to all the people in the house that the maid was
dead. The women who were hired to make lamentation for her, according to the
custom of the ce&gtry, knew it. Even the multitude had reason to believe it, after
the ruler's servant came and told him publicly in the street, that his daughter was
dead. Moreover, that she was restored to life again could not be hid from the
domestics, nor from the relations of the family, nor from any having communication
with them. Wherefore, our Lord's injunction to tell no man what was done, could
not mean that the parents were to 'keep the miracle a secret; that was impossible to
be done. But they were not officiously to blaze it abroad, nor even to indulge the
inclination which they might feel to speak of a matter so astonishing. The reason
was, the miracle spake sufficiently for itself. Accordingly, Matthew tells us, it made
a great noise, chap. ix. 26. And the fame thereof went abroad into all the land. . As
Jesus' miracles were dome in public, they could not fail to be much spoken of.
Wherefore, when the fame of any of them in particular is mentioned, it implies, that
the reports concerning it spread far abroad, that the truth of it was enquired into by
many, and that, upon enquiry, the reality of the miracle was universally acknowledged.
This being the proper meaning of the observation, the evangelist, by thus openly and
frequently appealing to the notoriety of the facts, have given us all the assurance pos-
sible of the reality of the miracles which they have recorded. . . -
# -
“ The assembling together of multitudes,” Mr. Harmer observes, “ at the place
where persons have lately expired, and bewailing them in a noisy manner, is a custom.
still retained in the East, and seems to be considered as an honour done to the de-
ceased. - +. . . .
“ The most distinct account of the Eastern lamentations that sir J. Chardin has
given, is in the sixth volume of his MS. ; by which we learn that their emotions of
joy as well as of sorrow, are expressed by loud cries. The passage is extremely
curious, and the purport of it is as follows: [Gen. xlv. 2..] And he wept aloud, and
the Egyptians and the house of Pharaoh heard. “ This is exactly the genius of the
people of Asia, especially of the women. Their sentiments, of joy or of grief are,
properly, transports; and their transports are ungoverned, excessive, and truly
outrageous. When any one returns from a long journey, or dies, his family burst
into cries that may be heard twenty doors off; and this is renewed at different times,
and continues many days, according to the vigour of the passion. Especially are these
cries long in the case of death, and frightful; for their mourning is right down despair,
and an image of hell. I was lodged, in the year 1676, at Ispahan, near the Roya.
Square : the mistress of the next house to mine died at that time. The moment she
!'


LIFE OF CHRIST. . 19s
*
expired, all the family, to the number of twenty-five or thirty people, set up such a
furious cry, that I was quite startled, and was above two hours before I could re-
cover myself. These cries continue a long time, then cease all at once : they begin
again, as suddenly, at day-break, and in concert. It is this suddenness which is so
terrifying, together with a greater shrillness and loudness than ore would easily ima-
gine. This enraged kind of mourning, if I may call it so, continued forty days ; not
equally violent, but with diminution from day to day. The longest and most violent
acts were when they washed the body, when they perfumed it, whe, they carried it
out to be interred, at making the inventory, and when they divided the effects. You
are not to suppose that those who were ready to split their throats with crying out,
wept as much ; the greatest part of them did not shed a single tear through the
whole tragedy.” e -
Immediately after that Jesus had left the ruler's house, he gave sight to two blind
men, that had been induced to believe on him from the accounts they had heard of his
numerous and astonishing miracles; and, not yet wearied with well-doing, soon after
his arrival at his house, he recovered a dumb demoniac to the use of his speech ; and
thus exposed himself to the malice of the Pharisees, who said that he cast out devils
by means of Beelzebub, the prince of the devils. • *
All this time jºhn Baptist was in prison, Herod having confined him for the freedom
which he took in reproving his adulterous commerce with Herodias, his brother
Philip's wife. But his confinement was not of the closest kind ; for his disciples had
access to see him frequently. In one of those visits they gave him an account of the
election of the twelve apostles to preach the gospel, and of Christ's miracles, par-
ticularly that he had lately raised from the dead Jairus's daughter, and the widow of
Nain's son ; as is plain from Luke, who brings in the history of John's message im-
mediately after these miracles, in the following manner: [Luke vii. 18.] And the
disciples of John shewed him all these things. [Mat. xi. 2..] Now when John had
#eard, in prison, the works of Christ, he sent, & c. [Luke vii. 19.] And John, calling
tunto him two of his disciples, sent them unto Jesus, saying, JArt thou he that should
come, the appellation given to Messiah, Hab. ii. 3, or look we for another ? Various
reasons have been assigned for this conduct of John ; but the most probable are,
either that this message was sent to confirm the faith of his disciples, or in consequence
of his discontent from his long imprisonment, and to intimate to Christ, that, if he were
the Messiah, he ought surely to display his power in the deliverance of his faithful
forerunner. When the men were come unto him, they said, John Baptist hath sent
us unto thee, saying, Art thou he that should come, or look we for another ? And
in that same hour he cured many of their infirmities, and plagues, and of evil
spirits, and unto many that were blind he gave sight. It happened that, at the
time the Baptist’s disciples came to Jesus, a vast number of diseased, blind, and
possessed people, were waiting on him in order to be cured. Wherefore, Jesus em-
braced the opportunity and, in presence of the Baptist's messengers, instantly cured
them all. Then Jesus answering, said unto them, Go your ſeay, and tell John
(Mat, again) what things ye have secn and heard; how that the blind see, the ſame
walk, the lepers are cleansed, the deaſ hear, the dead are raised, plainly claiming
the powers ascribed, by Isaiah, to Messiah. For that prophet, [chap. xxxv.] had
expressly foretold, that, at the coming of God to save his people, verse 5, “ Then the
eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. 6,
Then shall the lame man leap as an hart, and the tongue of the dumb sing.” Where-
fore, by his miracles, Jesus clearly proved himself to be Messiah, only he left it to the
iłaptist and his disciples to di aw the conclusion themselves:—to the poor the gospe;
C & -
194 LIFE, OF CHRIST.
is preached. (Matthew, and the poor have the gospel preached to them.) This
passage may either be designed to display the disinterested condescension of our
Lord, in devoting so much of his attention to the poor, or, iſ translated actively,
(as the words may easily be thus taken,) the poor preach the gospel, points out the
character of those who were the most distinguished instruments in propagating our
holy religion. And, as they departed, Jesus began to say unto the multitudes con-
:cerning John, What went ye out into the wilderness to see 2 a reed shaken with the
wind 3 that is, a man of an unstable disposition, and cowardly behaviour P In this
question, which implies a strong negation, the invincible courage and constancy of the
Baptist is applauded. JBut what went ye out for to see 2 a man clothed in soft
raiment 2 Behold, they that wear soft clothing (Luke, they which are gorgeously
apparelled, and live delicately, arc in kings’ courts, ) are in kings’ houses. In this
question, the austere and mortified life of the Baptist is praised, and the spiritual
nature of Messiah’s kingdom insinuated. His forerunner did not resemble any ºf
the officers who attend the courts of earthly princes, and, consequently, he himself
was in no respect to be like an earthly prince. But what went ye out for to see ? a
prophet 8 yea, I say unto you, and more (Luke, much more) than a prophet. John
Baptist justly merited to be called a prophet, because he excelled in every thing
peculiar to a prophet. He was commissioned by God, and had an immediate com-
munication with him. [John i. 33.] He foretold that the kingdom of heaven, spoken
of by Daniel, was at hand. He pointed out the Messiah by revelation. He declared
the terrible judgments that were to befal the people on account of their impenitence,
their disbelief, and their rejecting the Messiah. [Luke iii. 17.]
To conclude: he was more than a prophet, inasmuch as he was Messiah's harbinger,
sent to prepare the way before him, an office which clothed him with a dignity su-
perior to that of a simple prophet, not to mention that he had the honour of baptizing
TMessiah himself. For this is he of whom it is written, Behold, I send my messenger
before thy face, which shall prepare thy way before thee. In this and the foregoing
verse, Jesus signified to the people, that as they had gone out to John, under the
character of a prophet, and had believed him on the best grounds, it was their duty
to retain his doctrine in their minds, and to put it in practice during the whole course
of their lives. Verily I say unto you, among them that are born of women, there
hath not risen a greater (Luke, prophet, ) than John the Baptist ; motwithstanding
he that is least in the kingdom of heaven is greater than he. The least inspired
teacher, under the gospel dispensation, is a greater prophet than John. And from
the days of John the Baptist uutil now, the kingdom of heaven suffereth violence,
and the violent take it by force. For all the prophets and the law prophesied until
John. And if ye will receive it, this is Elias which was for to come. The meaning
of the whole passage is this : Gentiles, tax-gatherers, soldiers, harlots, and others of
the same stamp, persons of the most abandoned characters, whom ye look upon as
having no right to become members of the Messiah’s kingdom, enter into it. And
this ye think a violence done to the kingdom of heaven, but, in reality, it is not so;
because the law and the prophets, the dispensation which makes a distinction between
men, was virtually set aside at the coming of John, in whose ministry the gospel began,
the dispensation which admits all persons equally upon their faith and repentance.
It is probable, also that the violence here alluded to may refer to the zeal with which
they embraced the gospel, a fervour equal to that with which they had engaged in
the service of sin. But whereunto shall I liken this generation ? It is like unto
children sitting in the markets, and calling unto their fellows, and saying, we have
piped unto you, and ye have not danced, we have mourned unto you, and ye have
)
LIFE OF CHRIST. 195
not lamented. The allusion is to Jewish children, who, having seen their parents
and friends at their festivals and weddings, some playing upon the pipe, and others
dancing to them, mimicked the same in their diversions ; and, also, having observed
at funerals the mourning women making their doleful ditties, and others answering
to them, acted the part of these persons, expecting their fellows would make the
responses, but did not : hence the complaint, we have mourned unto you, and ye have
not lamented. The different characters cf John and Christ are set forth by his piping
and mourning. The character and ministry of Christ and his disciples by piping,
by which is meant the clear, comfortable, and joyful ministry of the gospel, which
is delightful music to an awakened sinner, whom it animates, allures, and charms
The character and ministry of John is signified by mourning ; his life was very
austere ; he aid his disciples fasted often ; he appeared in a very coarse habit; his
spoech was rough ; his voice thundering ; his doctrine was the doctrine of repentance ;
and he used very severe threatenings in case of impenitence. On the other hand,
by the fellows to whom they piped or ministered, in their different ministrations, are
aneant the scribes and Pharisees, who were not affected with either of them. As for
John, he was too austere for them ; they did not like his garb, nor his diet, nor did
his doctrine nor baptism please them, nor were they wrought upon, nor brought to
repentance, by his ministry ; they did not lament or shed one tear, but sat unmoved
like stocks and stones, under those awful and striking discourses, on mournful subjects,
delivered by him. Nor were they pleased with the free conduct and pleasant con-
versation of Christ; nor did they dance or rejoice at the glad tidings of salvation
which were brought by him: of such froward spirits they were, that neither John
nor Christ could please them : they were a true picture and emblem of many persons
who like neither law nor gospel, but are morose, sullen, and quarrelsome, let them
hear what they will ; as Solomon says, If a wise man contendeth with a foolish man,
whether he rage or laugh, there is no rest. [Prow. xxix. 9..]
After reproving the Pharisees, Jesus denounced heavy judgments against Chorazin,
Bethsaida, and Capernaum, cities which he had often blessed with his presence.
For, though they had heard him preach many awakening sermons, and seen him,
perform many astonishing miracles, such as would have converted Tyre, Sidon, and
Sodom, heathen cities infamous for their impiety, contempt of religion, pride, luxury,
and debauchery, [see Isa. xxiii. Ezek. xxvi. xxvii. and xxviii., chapters.] yet so
great was their obstimacy, that they persisted in their wickedness, notwithstanding
all he had done to reclaim them. He therefore intimates, that the punishment of the
inhabitants of the cities we have just enumerated, would be more tolerable than theirs,
thus giving us to understand that divine justice has established a distinction in its dis-
tributions of recompence to the workers of iniquity. *
Thus Jesus reproved his countrymen, who would not believe on him. It seems,
they were but a few, and those, generally, the lower sort of people, whq embraced
his doctrine, and assisted him in erecting his kingdom; nor was his religion soon to,
meet with a better reception in the other countries where it was to be preached,
circumstances which, in the eyes of common wisdom, were melancholy and mortifying,
But our Lord foresaw that, by the direction of God, these very circumstances would
become the noblest demonstrations of his personal dignity, the clearest proofs of the
excellency of his religion, and the most stupendous instances of his power, who, by
such weak instruments, established his religion in every part of the habitable world,
against the policy, the power, and the malice, of devils and men, combined to oppose
it. Besides, had the great rulers and learned scribes, the nobles, the wits, and ge-
uiusses, been converted, it must have bº prejudicial to the gospel in several respects,
- - C - *
196 LIFE of CHRIST,
as such converts and teachers might, probably, have made the Gentiles took upon it
as a trick of state ; perhaps, also, they would have mixed it with things foreign to
its nature. Our Lord, therefore, wisely made the rejection of the gospel by the great
men of the nation, and the reception of it by persons in lower stations, the matter of
especial thanksgiving, both now, and afterwards in Judea. [...uke x. 21. Mat. xi. 25.]
At that time, Jesus answered and said, I thank thee, O Father, Lord of heaven and
earth, because thou hast hid these things, the doctrine of the gospel, which he had
called the counsel of God, [Luke vii. 30.] from the wise and prudent, the chief priests,
scribes, and rulers, and hast revealed them unto babes. [Mat. xi. 263 Even so Father,
..for so it seemed good in thy sight. Having given such an eminent proof of his divine
wisdom, he reflected on the treasures thereof, which lodged within himself, and re-
joiced in the consciousness of his possessing them. All things are delivered unio me
of my Father every thing relating to the salvation of the world is committed to my
care by God : and no man knoweth the Son, (Luke, who the Son is, ) but the Father :
no man knoweth his character and dignity ; no man knoweth what he hath done, and
what he is yet to do for the salvation of the world : neither knoweth any man the
Father, (Luke x. 22, who the Father is, ) scive the Son, and he to whomsoever the Son
ºill reveal him ; none but the Son and his disciples fully know the perfections and
counsels of the Father. Then, warmed with the most ardent love to men, he graciously
invited all that were weary of the slavery of sin, and desired to be in a state of recon-
ciliation with God, to come to him, or believe on him ; not because he expected any
advantage from them, but because he both knew how to give them relief, and was
willing to do it upon no other motive, however, but merely to satisfy the immense
desire he had to do them good. Come unto me all ye that labour, and are heavy laden,
believe on me, and I will give you rest. Take my yoke upon you, and learn of me :
I impose nothing upon men but what I myself practise ; so that you may learn all
my precepts by observing my life and conversation: particularly, you may learn of
me to be patient, and humble, and ready to forgive injuries.:—for I am neck and lowly
in heart, and ye shall find rest unto your souls. In my judgment, I condemn the
pride of your teachers, who will not vouchsafe to instruct either the poor or the
profane ; and, in my practice, I recommend both meekness and humility, by conde-
scending to the meanest good offices to the meanest men. Besides, my yoke is easy, and
any burden is light. My doctrine and precepts, (for so the word yoke is used, even
by the philosophers, as Elsmer has shewed) are few, necessary, and pleasant ; in which
respect, they are distinguished from the Mosaical ceremonies, [Acts xv. S., 9.] and
also from the traditionary precepts of your doctors, who bind up heavy loads of duty,
and lay them on men's shoulders. That Christ's yoke is easy, and his burden light,
must be acknowledged, because all his affirmative precepts are as necessary to the
souls of men as food is to their bodies ; and, for his negative injunctions, abstinence
from drink is not more expedient to persons swelled with the dropsy, than they are
to all who would preserve the health and vigour of their souls. The obedience,
therefore, which he requires, is such a reasonable obedienee as every well-informed
mind must rejoice in ; and the pleasures which he promises, are the pleasures of
goodness, the most extensive, satisfying, and durable, of all pleasures, being to the
mind a delicious and continual feast. - - •
When Jesus had finished these discourses, he was invited to the house of a certain
Pharisee, whose name was Simon, where a woman of the city, whose character had
been before abandoned, placed herself behind the feet of Jesus, and, after washing
them with her tears, and wiping them with the hairs of her head, broke up an alabaster
box of ointment which she had brought with her, and poured forth its contents so
LIFE OF CHRIST. - 197
abundantly upon him, that the room was filled with the odour, and the attention of
the guests excited by the transaction. In order to understand this account, it is
requisite to depart from the common translation, and adopt one which is more agree-
able to the manners of the East. We shall, therefore, insert in this place a note of
Dr. Campbeli’s, with no other alteration than the translation or omission of his
greek. . . .
“But, to shew that even such errors in translating, however trivial they may appear,
are sometimes highly injurious to the sense, and render a plain story, not only incredi-
ble, but absurd, I must intreat the reader's attention to the following passage, as it
runs in the common version. One of the Pharisees desired Jesus that he would eat with
him ; and he went into the Pharisee's house, and sat down to eat. And, behold, a
woman in the city, which was a sinner, when she knew that Jesus sat at meat in the
Pharisee's house, brought an alabaster boa of ointment, and stood at his feet behind
him, weeping, and began to wash his feet with tears, and did wipe them with the hairs
of her head, and kissed his feet, and anointed them with ointment. Now a reader of
any judgment will need to reflect but a moment to discover that what is here told is
impossible. If Jesus and others were, it ºur manner, sitting together at meat, the
woman could not be behind them when doing what is here recorded. She must, in
that case, on the contrary, have been under the table. The chairs on which the guests
were seated, would have effectually precluded access from behind. It is said, also,
that she stood while she bathed his feet with tears, wiped them with the hairs of her
head, anointed and kissed them. Another manifest absurdity. On the supposition
of their sitting, she must have been, at least, kneeling, if not lying, on the floor.
These inconsistencies instantly disappear when the evangelist is allowed to speak for
himself; who, instead of saying that Jesus sat down, says, expressly, that he lay down.
And to prevent, if possible, a circumstance being mistakei, or overlooked, on which
the practicability of the thing depended, he repeats, by a synonymous term, in the very
next verse, “ when she knew that Jesus lay at table.” The knowledge of their
manner at meals makes every thing in this history level to an ordinary capacity.
“ At their feasts, matters were commonly ordered thus : three couches were set
so as to inclose three sides of a quadrangle : the table was placed in the middle, the
lower end whereof was left open to give access to the servants, for sitting and removing
the dishes and serving the guests. The other three sides were inclosed by the couches,
whence it got the name of triclinium. The middle couch, which lay along the upper
end of the table, and was therefore accounted the most honourable place, and that
which the Pharisees are said particularly to have affected, was distinguished by the name
of the first couch. The person entrusted with the direction of the entertainment was
called the ruler of the couches. The guests lay with their feet backwards, obliquely
across the couches, which were covered, for the better accommodation, with such sort
of cloth, or tapestry, as suited the quality of the entertainer. As it was necessary
for the conveniency of eating that the couches should be somewhat higher than the
table, the guests might have, probably, been raised by them three feet and upwards
from the floor. When these particulars are taken into consideration, every circum-
stance of the story becomes perfectly consistent and intelligible. This, also, removes
the difficulty there is in the account given by John of the paschal supper, where
Jesus, being set, as our translators render it, at table, one of his disciples is said, in one
verse, to have been leaning on his bosom ; and, in another, to have been lying on
his breast. Though these attitudes are hardly compatible with our mode of sitting
at meals, they were naturally consequent upon theirs. As they lay forwards, in a
direction somewhat oblique, feeding themselves with their right hand, and leaning
I98 LIFE of CHRIST.
on their left arm ; they no sooner intermitted and reclined, than the head of each
came close to the breast of him who was next on the left. Now a circumstance,
however frivolous in itself, cannot be deemed of no consequence, which serves to
throw light upon the sacred pages, and solve difficulties otherwise intricable.”
The supposition that this woman was Mary Magdalene, and that Mary Magdalene
was, therefore, an harlot, appears to be utterly without foundation. Mary Mag-
dalene appears to have been a Hady of the first rank in Judea, out of whom Christ
had ejected seven evil spirits, and who, on that account, thought herself bound in
gratitude to contribute liberally towards his support. She is mentioned as having
united, for this beneficent purpose, with Joanna, Susanna, and many other women,
who had experienced similar benefits from Christ's miraculous power. -
Our Lord, about this time, healed a demoniac who was both blind and dumb. So
extraordinary a miracle, in which the noblest sense, and, likewise, the most useful
faculty of the human body, were restored together, astonished the multitude beyond
measure; and, therefore, highly extolling the author of the miracle, they called him
the Son of David, that is, the Messiah. But the Pharisees, who had come down from
Jerusalem, impudently and maliciously affirmed, in the several companies of the spec-
tators who were talking of the miracle, that he performed it purely by the assistance
of Beelzebub, the prince of the devils. -
Beelzebub was the great idol of the Ekronites. [2 Kings i. *. From his name,
which signifies the lord or master of flies, it would appear, the Ekronites considered
him as having the command of the various insects wherewith, in those warm climates,
they were infested, and which oftentimes gathered into such swarms, as proved both a
noisome and deadly plague. The Ekronites being near neighbours to the Jews, the
great veneration which they had for this idol, made him the object both of the horror
and detestation of the devout worshippers of the true God. Accordingly, to express
in what detestation they held him, they appropriated his name to the most hateful
being in the universe, calling the devil, or the prince of the evil angels, Beelzebub.
Our Lord, in reply, advances two arguments in vindication of his miracles . The
first was derived from an expression proverbial among the Jews, that a divided
famiły or kingdom was speedily brought to ruin. He, º says, If Satan cast
out Satan, he is divided against himself; how then shall his kingdom stand 2 If evil
spirits assist me in working miracles for the confirmation of my doctrine, they do
what they can to promote the spiritual worship and ardent love of the true God: and,
as effectually as possible, excite men to the practice of universal justice, bene-
volence, temperance, and self-government, all these virtues being powerfully recom-
mended by my doctrine. But thus to make the evil spirits fight against themselves,
is evidently to make them ruin their own interest, unless it can be thought that the
strength and welfare of a society is advanced by jarring discord and destructive civil
wars. Your judgment therefore, of my conduct, is palpably malicious and absurd.
His second argument is taken from the conduct of their children. who professed to
cast out devils. Whether these men were imitators of the miracles of Christ, or had
carried on this practice before the commencement of his ministry, is not now easy to
be determined. We know, however, that many of them were addicted to exorcising,
aud made use, for that purpose, of the following form : “By the authority of the
glorious and fearful name, I adjure thee, Asmodeus, king of the devils, and all thy
company, &c. that ye hurt not, nor put in fear, nor trouble, such an one, the son of
such an one ; but that ye help him, and sustain him (or deliver him) out of every
distress and anguish, and from every evil thing, and from all diseases, &c.” Haying
thus successfully vindicated his character and that of his miracles, he proceeds to
LIFE OF CHRIST. 139
point out the awful extent of their guilt, who wilfully and maliciously, in opposition
to strong convictions of the truth, ascribed those miracles to Satan, which were wrought
by the Spirit of God. [Mat. xii. 31, 32.] Wherefore, I say unto you, all manner of
sin and blasphemy shall be forgiven unto men ; but the blasphemy against the Holy Ghost
shall not be forgiven unto men. And whosoever speaketh a word against the Son of
man, it shall be forgiven him ; but whosoevcr speaketh against the Holy Ghost it shall
not be forgiveil him, neither in this world, neither in the world to come. As it is
generally admitted by the inhabitants of every Christian country, that it is appointed,
unto all men once to die, and, after death, to appear at the tribunal of God ; and as
every one is conscious of having broken the commands of his Maker; it has always
been considered as a very interesting enquiry, what is this crime which shall never
find forgiveness 2 both that we may be able to assure ourselves that it has not yet
entered into the number of our transgressions; and that we may take the most cffectual
care, at no future time, to render ourselves obnoxious to its dreadful penalties. As
we have met with nothing which tends more to elucidate the subject than Dr. Camp-
bell's remarks on the meaning of the word blasphemy, we shall give them at full
length, only, as in a former instance, either translating or omitting his greek.
“ Blasphemy properly denotes calumny, detraction, reproachful or abuseful lan-
guage, against whomsoever it be vented.
“First, to recur to analogy, and the reason of the thing : I believe there are few
who have not sometimes had occasion to hear a man warmly, and, with the very best
intentious, commend another for an action which, in reality, merit not praise, but
blame. Yet no man would call the person who, through simplicity, acted this part,
a slanderer, whether the fact be related of his friend were true or false, since he
seriously meant to raise esteem of him ; for an intention to depreciate is essential to
the idea of slander. To praise injudiciously is one thing, to slander is another. The
former, perhaps, will do as much hurt to the character, which is the subject of it, as
the latter; but the merit of human actions depends entirely on the motive. There
is a maliciousness in the calumniator which no person, who reflects, is in danger of
confounding with the unconscious slandering of a man, whose praise detracts from
the person whom he means to honour. The blasphemer is no other than the calum-
niator of Almighty God. To constitute the crime, it is as necessary that this species
of calumny be intentional as that the other be. He must be one, therefore, who, by his
impious talk, endeavours to inspire others with the same irreverence towards the
Deity, or, perliaps, abhorrence of him, which he indulges in himself. And, though
for the honour of human nature, it is to be hoped that very few arrive at this enor-
mous guilt : it ought not to be dissembled, that the habitual profanation of the name
and attributes of God by common swearing, is but too manifest an approach towards
it. There is not an entire coincidence. The latter of these vices may be considered
as resulting solely from the defect of what is good in principle and disposition ; the
former, from the acquisition of what is evil in the extreme ; but there is a close con-
nection between them, and an insensible gradation from the one to the other. To
accustom one's self to treat the sovereign of the universe with irreverent familiarity,
is the first step ; malignly to arraign his attributes, and revile his providence, is
the last.
“ Before I finish this topic, it will naturally occur to inquire, what that is in par-
ticular which our Lord denotes blasphemy against the Holy Spirit # It is foreign from
my present purpose to enter minutely into the discussion of this difficult question.
Let it suffice here to observe, that this blasphemy is certainly not of the constructive
kind, but direct, manifest and malignant. First, it is mentioned as comprehended
200 LIFE OF CHRIST.
under the same genus with abuse against man, and contradistinguished only by the
object. Secondly, it is further explained by being called speaking against in both
cases. The expressions are the same in effect in all the evangelists who mention it,
and imply such an opposition as is both intentional and malevolent. This cannot have
ibeen the case of all who disbelieved the mission of Jesus, and even descried his
miracles, many of whom, we have reason to think, were afterwards converted by
the apostles. But it is not impossible that it may have been the wretched case of
some who, instigated by worldly ambition and avarice, have slandered what they knew
to be the cause of God, and, against conviction, reviled his work as the operation of
evil spirits.” - • - • * -
That not every act of ascribing to the agency of Satan the miracles of our blessed
Redeemer involves in it the awful guilt of this unpardonable crime, is, we think,
sufficiently apparent from the number of unbelieving Jews and profane idolaters,
who were, in the first ages of the Christian religion, made partakers of the faith of
the gospel. It is impossible that these, in the days of their ignorance, could have
considered the miracles in question as the operations of the Spirit of Ged ; but must
have either denied the facts, or else attributed them to flaud or to magic The first
of these opinions does not appear to have been at all generally embraced : the second
few would have recourse to, as it supposes certain effects to result from.human policy,
of which every cool and impartial reasoner must believe it to be incapable. The
third, therefore, of these theories, appeared, to the unbelievers of that day, the most
rational of the three ; and was, we find, accordingly, the most commonly recurred
to by such as wished to cavil against the Christian religion. Since, then, it is probable,
almost to certainty, that not only some, but vast numbers, who had thus ascribed
Christ's miracles to infernal agency, were afterwards enrolled among his most zealous
disciples, we must conclude that this crime, when committed in ignorance or unbelief,
is not the unpardonable blasphemy against the Holy Spirit. - -
Again : if we read some other passages of scripture, this opinion will derive ad-
ditional strength. John says, in the fifth chapter of his first epistle, the sixteenth
and seventeenth verses, If any man see his brother sin a sin which is not unto death,
he shall ask, and he shall give him life for them that sin not unto death. There is a sin
wnto death : I do not say that he shall pray for it. All unrighteousness is sin ; and
there is a sin not unto death. [Heb. vi. 4..6.] For it is impossible for those who were
once enlightened, and have tasted of the heavenly gift, and were made partakers of the
Holy Ghost ; and have tasted the good word of God, and the powers of the world to
come : if they shall fall away, to renew them again unto repentance, seeing they crucify
to themselves the Son of God afresh, and put him to an open shame, [Heb. x. 26.29.]
For if we sin wilfully, after that we have received the knowledge of the truth, there
remaineth no more sacrifice for sins ; but a certain fearful looking for of judgment,
and of fiery indignation, which shall devour the adversaries. He that despised Moses’s
law died without mercy, under two or three witnesses : of how much sorcr punishment,
suppose ye, shall he be thought worthy, who hath trodden under-foot the Son of God,
and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing,
and hath done despite unto the Spirit of grace. The first of these passages implies
that there is only one sin, from the perpetrators of which the hope of pardon is ab-
solutely excluded, and, therefore, to whom the gospel does not belong ; and the other
two passages connect this unpardotable sin with the guilt of a deliberate and wilful
apostacy from that which is known and believed to be the truth of God. Collecting
all these considerations together, we are induced to conclude, that the unparden-
able sin consists in the opposing and blaspheming the religion of Jesus Christ, at the
LIFE of CHFIST. 20i
&
same time knowing and firmly believing that it was attested by miracles wrought by
the Holy Spirit. -
The scribes and Pharisees requesting a sign from heaven, Christ informed them
that they had to expect no other than that of the prophet Jonah. For as Jonas was
three days and three mights in the whale's belly, so shall the Son of man be three
days and three nights in the heart of the earth. The miraculous preservation of
Jonah for three days in the belly of a fish, was, to the Ninevites, a certain proof of
his mission from God ; being credibly attested to them, either by the mariners who
threw him overboard at a great distance from land, or by some other persons who
happened to see the fish vomit him alive upon the shore, might enquire his story
of him ; and who, in the course of their business, met him afterwards at Nineveh,
where they confirmed his preaching by relating what they had seen. In like manner,
Christ's resurrection from the dead, after having been three days aud three nights
in the heart of the earth, being credibly attested to the Jews, should clearly demon-
strate that he came from God. Farther : Jesus told his hearers that the Ninevites
being judged at the same time with the men of that generati.D. and their behaviour
being compared with theirs, should make their guilt appear in its true colour, and
condemn them : for, though they were idolaters, they repented at the preaching of
Jonah, a stranger, a poor person, and one that continued among them only three days,
and did no miracle to make them believe him. But the men of that generation, though
worshippers of the true God by profession, could, every day, hear, unmoved, the much
more powerful preaching of a prophet infinitely greater than Jonah, even the preaching
of the eternal Son of God, who confirmed his doctrine by the most astonishing miracles.
Likewise, he told them, that the queen of the south being judged with them, would
condemn them, she having taken a long journey to hear the wisdom of Solomon :
whereas, they would not hear one much wiser than Solomon, though he was come
to their very doors. Or, if they condescended to hear his wisdom, they would not
embrace it. He concluded his whole discourse with the following comparison,
[Mat. xii. 43.45.] When the unclean spirit is gone out of a man, he walketh
through dry places, seeking rest, and findeth none. Then he saith, I will return
into my house, from whence I came out; and when he is come, he findeth it empty,
swept, and garnished. Then goeth he and taketh with himself seven other spirits
"more wicked than himself, and they enter in and dwell there ; and the last state of
that man is worse than the first. Even so shall it be also unto this wicked generation.
The probable meaning of these verses is, that when a man, after having received such
strong convictions of sin as began to make an alteration in his conduct, find means
to stifie these convictions, and returns again to his evil practices, he becomes more
totally depraved than before, and is prepared for a more awful portion of divine
indignation.
In the heat of this debate, Christ's mother and his brethren came to seek him, on
which occasion, he stretched forth his hand toward his disciples, and said, Behold
ºny mother and my brethren. For whosoever shall do the will of my Father, the
same is ºny brother, and sister, and mother. This short speech, related by the
evangelists with great simplicity, is, without their seeming to have designed it, one
of the finest encomiums imaginable. Could the most elaborate panogyric have done
Jesus Christ and his religion half the honour which this divine sentiment hath done
them.” I regard obedience to God so highly, that I prefer the relation it constitutes,
and the union which it begets, to the strongest ties of blood. They who do the will
of my Father have a much greater share of my esteem than my kinsmen; as such, I.
love them with an affection tender and steady, like that whict, subsists between the
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202 LIFE of CHRIST.
nearest relations ; nay, I reckon them, and them only, my brethren, my sisters, and
my mother. An high commendation this, and not a reflection upon our Lord’s
mother, who, without doubt, was among the chief of those who did the will of God.
What veneration should live in the hearts of men for Jesus and his religion, which
exhibits an idea of such perfection in goodness
It seems, the calumnies of the Pharisees had not the effect intended ; for the crowd
was now become so great, that neither the house nor the court before it could contain
the people that came. Jesus, therefore, carried them out to the sea-side, and taught
them. And, because there were many still going and coming, he judged it necessary
to enter into a boat, for the conveniency of being heard and seen by all, which he might
easily be, if the shore thereabouts was somewhat circular and declining, after the
manner of an amphitheatre. Thus commodiously seated in the vessel, he delivered
many doctrines of the highest importance, wisely making choice of such for the
subject of his sermons, when he had the greatest number of hearers; because, on
those occasions, there was a probability of doing the most good by them. [Mark iv. 2.]
JAnd he taught them many things by parables. He began with the parable of the
sower, who cast his seed on different soils, which, according to their natures, brought
forth either plentifully, or sparingly, or none at all. By this similitude, he repre-
sented the different kind of hearers, with the different effects which the doctrines of
religion have upon them, according to their different dispositions. In some, these
doctrines are suppressed altogether ; in others, they produce the fruits of righteous-
mess, more or less, according to the goodness which is implanted in their hearts.
A parable of this kind was highly seasonable, now the multitude shewed such an itching
desire of hearing Christ's sermons, while, perhaps, they neglected the end for which
they ought to have heard them. r
The disciples of Christ having embraced the earliest opportunity to request an
interpretation of this parable, and to be informed of the reasons why he adopted
that mode of teaching, he explained himself in the following words: Because it is
given unto you to know the mysteries of the kingdom of heaven, but to them it is
not given. For whosoever hath, to him shall be given, and he shall have more
abundance : but whosoever hath not, from him shall be taken away even that he
hath. Therefore speak I to them in parables ; because they seeing, see not ; and
hearing, they hear not ; neither do they understand. And in them is fulfilled the
prophecy of Esaias, which saith, By hearing ye shall hear, and shall not under-
stand ; and seeing ye shall see, and shall not perceive : for this people's heart
is waved gross, and their ears are dull of hearing, and their eyes they have closed ;
lest at any time they should see with their eyes, and hear with their ears, and should
wnderstand with their heart, and should be converted, and I should heal them. But
blessed are your eyes, for they see , and your ears, for they hear. For "erily I say
unto you, that many prophets and righteous men have desired to see those things
which ye see, and have not seen them ; and to hear these things which ye hear, and
have not heard them. It is generally understood, that Christ here intimates that
the Jews were delivered over to a judicial hardness and impenitence, and that the
very design of their being taught in parables was to put an obstacle in their way to
(livine knowledge : but Dr. Macknight inclines to a different opinion, which is,
at least, a very serious consideration. He says, that because the state of their minds
was thus hardened, Christ wrapped up his doctrine in parables, with an intention that
they might see as much of it as they were able to receive, but not perceive the ot-
fensive particulars which would have made them reject both him ,and his doctrine: ;
and that they might hear as much of it as they were able to hear, but not understand
**
LIFE of CHRIST. 203
any thing to irritate them against him, and all with a design to promote their con-
version and salvation. -
Thus Jesus assured his apostles, that the only reason why he tanght the people
by parables was their wickedness, which had rendered them incapable of receiving
his doctrine any other way. Whereas, he could safely unfold it to his apostles in
the plainest terms, the honesty and teachableness of their disposition fitting them for
such a favour, in which respect, he told them they were peculiarly happy. And,
to enhance this privilege the more, he told them, that many patriarchs and prophets
of old had earnestly desired to see and hear the things which they saw and heard ;
but they were denied that favour, God having, till then, shewed them to his most
eminent saints in shadows only, and afar in the womb of futurity.
In Christ’s interpretation of the parable of the sower, the devil is said to come and
catch away the word from the hearers by the way side ; not because he has power to
rob men of their knowledge or religious impressions by any immediate act, but because
they expose themselves, through carelessness, to the whole force of the temptations
which he lays in their way ; and particularly to those which arise, whether from their
commerce with men, a circumstance observed by Luke, who tells us that the seed was
trodden down, or from their own headstrong lusts, which, like so many hungry fowls,
fly, to quickly eat up the word out of their mind. The perturbation occasioned by
the passions of this kind of hearers, and by the temptations which they are exposed to,
renders them altogether inattentive in hearing: or, if they attend, it hardens them.
against the impressions of the word, and effaces the remembrance of it in an instant ;
insomuch, that the pernicious influence of evil passions and bad company cannot truly
be represented by any lower figure than that of the word, as taken away by the devil,
whose agents such persons and lusts most certainly are. The rocky ground represents
those kearers, who so far receive the word into their hearts that it springs up in good
resolutions, which, perhaps, are accompanied with a partial reformation of some sins,
and the temporary practice of some virtues. Nevertheless, they are not thoroughly
affected with the word; it does not sink deep enough to remain in their minds : and,
therefore, when persecution arises for the sake of the gospel, and such hearers are
exposed to fines, imprisonments, corporal punishments, banishments, and death, or
even to any great temptation of an ordinary kind, which requires firmness to repel
it, those good resolutions which the warmth of their passions had raised so quickly
in hearing do as quickly wither ; because they are not rooted in just apprehensions
of the reasons that should induce men to lead such lives : just as vegetables, which,
because they have not depth of soil sufficient to nonrish them, are soon burnt up by the
scorching heat of the mid-day sun. The ground full of thorns, that sprang up with
the seed and choked it, represents all those who receive the word into hearts full of
worldly cares, which, sooner or later, destroy whatever convictions or good resolutions.
are raised by the word. Worldly cares are compared to thorns; not only because of
their permicious efficacy in choking the word, but because it is with great pain and
difficulty that they are eradicated. Those who received the word to effect, and are
represented by seed falling on the good ground, are particularly said to have brought
forth fruit with patience, in opposition both to the stony and thorny grounds, which
nourished the seed which was cast into them only for a while ; the former till the sua.
arose, the latter till the thorns sprang up.
When Jesus had ended his interpretation of the parable of the sower, he did not
direct his discourse to the people, but continued speaking to the apostles, shewing
them, by the similitude of the lighted lamp, the use they were to make of this, and
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204 LIFE OF CHRIST.
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of all the instructions he should give them. As lamps are kindled to give light tºnto
those who are in an house, so the understandings of the apostles were illuminated, that
they might fill the world with the delightful light of truth. #
In the next parable, that of the tares or darnel, which was sown in the field, we are
taught, that through the craft of the devil, incorrigible sinners will intrade them-
selves into the visible church ; that though good men may judge it for the interest
of religion that providence should extirpate such by violent methods, God does not
allow it, because they are oft-times so connected with the righteous, that if they be
touched, the righteous will suffer withal; and that God has reserved the full exercise
of justice upon wicked men to the last day, when he will unerringly distinguish be-
tween the good and the bad. According to this view of the parable, we may consider
it as a vindication of the wisdom of God, both in permitting the wickedness of men
professing Christianity, and in suffering it to go unpunished during this life.
The parable of the seed which sprang up imperceptibly, is intended to teach us,
that as the husbandman does not, by any efficacy of his own, cause the seed sown to
grow, but leaves it to be nourished by the soil and sun ; so Jesus and his apostles,
having taught men the doctrines of true religion, were not, by any miraculous force,
to constrain their wills; far less were they, by the terrors of fire and sword, to inter-
pose visibly for the furthering thereof; but would suffer it to spread, by the secret
influences of the Spirit, till, at length, it should obtain its full effect. Moreover, as
the husbandman cannot, by the most diligent observation, perceive the corn in his
field extending its dimensions as it grows, so the ministers of Christ cannot see the
operation of the gospel upon the minds of men. The effects, however, of its operation,
when these are produced, they can discern just as the husbandman can discern when
his corn is fully grown and fit for reaping. In the mean time, the design of the
parable is not to lead the ministers of Christ to imagine that religion will flourish
without due pains taken about it: it was formed to teach the Jews, in particular, that
neither the Messiah nor his servants would subdue men by the force of arms, as they
supposed he would have done ; and also to prevent the apostles from being dispirited
when they did not see immediate success following their labours. 4. sº
Under the similitude of a grain of mustard-seed, our Lord shewed his hearers, that,
notwithstanding the gospel appeared, at first, contemptible, by reason of the ignominy
arising from the crucifixion of its author, the difficulty of its precepts, the weakness
of the persons by whom it was preached, and the small number and mean condition
of those who received it; yet, having in itself the strength of truth, it would grow
exceedingly, and extend itself into all countries; and, by that means, afford spiritual
sustenance to persons of all nations, who should be admitted into it, not in the quality
of slaves, as the Jews imagined, but as free-born subjects of the Messiah's kingdom,
enjoying therein equal privileges with the Jews. . 8
The meaning of the parable of the leaven is commonly thought to be the same
with that of the preceding. Yet there seems to be this difference between the two ;
the parable of the grain of mustard-seed represents the smallness of the gospel in its
beginnings, together with its subsequent greatness: whereas, the parable of the
leaven, which, being hid in a quantity of meal, fermented the whole, expresses, in a
very lively manner, both the nature and strength of the operation of truth upon the
mind. For, though the doctrines of the gospel, when first proposed, seemed to be
lost in that enormous mass of passions and worldly thoughts, with which men's minds
- were filled ; yet did they then most eminently exert their influence, converting men's
thoughts, and desires, and cares, into a conformity to truth. The precise difference,
LIFE OF CHRIST. *... " $05
therefore, between this and the preceding parable is, that the former represents the
extensive propagation of the gospel from the smallest beginnings; but this, the nature
of the influence of its doctrines upon the minds of particular persons. - -
The multitude having now been long together, it is probable that the evening
drew on, Jesus, therefore, dismissed them, and returned home with his discipies,
who, when they were come into the house, begged him to explain the parable of the
tares. In this parable, he shewed them, was represented how saints and sinners dwell
together in this world, but will be awfully and etermally separated in that which is to
come. Then, being freed from all the humbling circumstances which attend mortality,
cleansed also from sin, and the pollutions of sin, wherewith they are now disfigured,
the righteous shall shine like the sun in the firmament for brightness and beauty,
and shall find no diminution of their splendour by age. But while they are thus en-
joying the perfection of blessedness, the wicked shall be banished from their delightful
abodes, and condemned to spend a long eternity in unutterable anguish and woe.
In the two next parables, that of the treasure hid in the field, and that of a merchant
seeking goodly pearls, the transcendent excellency of the gospel is very clearly pointed
out. But, in the former instance, it is discovered, as it were, by accident ; and, in
the latter, after the most diligent research. The parable of the net cast into the sea,
which inclosed many fish of every kind, intimates that, by the preaching of the gospel,
a visible church should be gathered on earth, consisting both of good and bad men,
mingled in such a manner, that it would be difficult to make a proper distinction
between them ; but that, at the end of the world, the bad shall be separated from the
good, and cast into hell, which the parable represents under the image of casting them
into a furnace of fire ; because that was the most terrible punishment known in the
Eastern countries.
Soon after this, Christ went to Nazareth ; and, during his stay in that place, preached
in the synagogue, especially on the sabbath-day, and performed some miracles. But
though his sermons contained great treasures of spiritual knowledge, and were delivered
with the most captivating eloquence, the Nazarenes were not disposed, by them, to
believe on him. They were wonderfully struck, indeed, with what they heard and
saw, knowing that he was meanly descended, and had not the advantage of a liberal
education. But these circumstances, which heightened their wonder, so much pre-
vented the effect which his doctrines and miracles ought to have had upon them,
fancying that, when Messiah came, no man should know from whence he was,
they could not acknowledge as Messiah one of their own townsmen, whose father,
and mother, and brethren, and sisters, they were so well acquainted with. Besides,
the meanness of these his relations, and of their occupations, scandalized them. Where-
fore, when they talked among themselves, after hearing him preach, at the same time
that they gave his knowledge, eloquence, and miracles, their due praise, they could
not forbear expressing their contempt of him, on account of the meanness of his
family. It is said, that he wrought but few migłºy works there, on account of their
unbelief. Probably, their unbelief hindered them from bringing their sick to him,
not to mention that it rendered his miracles altogether improper ; because, had he
performed ever so many, their prejudices would certainly have prevented any good
effect they might otherwise have had.
We have already seen the abundant pains which our Lord had taken to furnish the
minds of his apostles with every useful instruction. They had twice heard the sermon
which was first delivered on the mount ; had received the most explicit directions
respecting their conduct in carrying on their ministry ; and had beside, by the parables
which we have just been chdeavouring to explain, been tuught a variety of particulais
206 LIFE OF CHRIST.
concerning the kingdom of God. As this knowledge was given them partly for the
sake of others, they were now sent out by pairs to preach the gospel in the surrounding
country They were not sent forth singly, lest they should faint under the difficulties
of the way: nor in large numbers, that the word of truth might be more extensively
disseminated. Thus we may discover, as in the whole conduct of Jesus, so, in par-
ticular, in his transactions with the apostles, the wisdom and perfection of a God,
united with all the amiable meekness of the most lowly and humble of the sons of
Kºkººl.
LIFE of CHRIST. 201
CHAPTER VIII.
Faom THE SENDING out of THE ApostLES BY PAIRs, To THE TRANSFIGURATIon.
Herod's opinion of Christ---death of John the Baptist---his disciples come to Christ---
Christ feeds the five thousand---walks on the sea---stills the storm---miracles in Genne-
zareth---Christ's discourse at Capernaum---his conversation with the Pharisees
concerning traditions---he heals the daughter of the Canaanitish woman---cures great
multitudes---four thousand fed---Christ discourses concerning the signs of the times--
leaven of the Pharisees --Peter's confession--eahortation to carry the cross---trans-
Jiguration---subsequent discourses with his disciples. ta
THE twelve apostles preaching in the towns of Galilee, and confirming their doctrine
by many mighty miracies, raised the attention and expectation of all men more than
ever. For the inhabitants of Galilee could not but regard Jesus now with uncommon
admiration, as he was evidently superior to ali prophets ‘in this respect; that, besides
working miracles himself, he could impart the power to whomsoever he pleased ; a
thing never heard of in the world before. It seems, this last-mentioned circumstance
aggrandized our Lord so much, that his fame. reached the court of Herod Antipas,
tetrarch of Galilee, and occasioned many speculations. Among other opinions which
were entertained, that of Herod was the most remarkable, who supposed that he was
John the Baptist, who was risen from the dead. We have already mentioned, in a
former chapter, the imprisonment of that holy man, in consequence of his freedom in
reproving the vices of Herod. - -
At first, Herod was restrained from offering violence to the Baptist, by the secret
respect he had for him on account of his piety; and though, afterwards, he was so
wrought upon by the repeated solicitations of Herodias, that he overcame the scrupies
of his conscience, he was kept from doing him harm, fearing it might have occasioned
a tumult. Herodias, therefore, finding she could not prevail against the Baptist in
the way of direct solicitation, watched for an opportunity to destroy him by craft.
At length, one offered itself. Herod, on his birth-day, made a sumptuous entertain-
ment for the great lords, generals, judges, and other principal persons of his kingdom.
Wherefore, as it was the custom in those countries for princes to bestow favours at
their feasts, sometimes of their own accord, sometimes in consequence of petitions
that were then presented, Herodias thought the birth-day a fit opportunity to get
the Baptist destroyed. With this view, she proposed to Salome, her daughter by
Philip, who was now of age, and had followed her fortunes, to dance before the com-
pany at the birth-day : pretending, no doubt, that it would turn out greatly to ber
208 LIFE of CHRIST.
advantage ; because the king, in the excess of his good humour, would bid her name
what she pleased to have as the reward of her complaisance. Or, if he should not,
she might, consistently enough with good manners, beg him to grant her the boon
she was most desirous to obtain; only, before she named any particular favour, it
would be proper to come out and consult with her mother. The thing proposed, it
is true, was uncommon ; yet the young lady might think it expedient in the present
circumstances, or she might comply from a forwardness peculiar to youth. Whatever
was her inducement, she danced, and acquitted herself to the admiration of all the
guests. The king, in particular, was perfectly charmed with her fine air and graceful
motion. But because, according to the manners of the East, it was disgraceful for
women of rank to appear in public, (and they never did appear, unless they were sent
for, or had an important request to make, see Esther v. 2, 3.) it was immediately con-
cluded that this extraordinary condescension proceeded from Salome's being to ask some
favour of the king. Besides, the honour she was doing to the day and to the company,
might be interpreted as a public acknowledgment of Herod's civility to her, and, at
the same time, judged a becoming expression of her gratitude. As for the king, he
considered the respect shewed to his guests as terminating upon himself; and, having
greatly injured the young lady by debauching her mother, he was caught with the
flattery, and grew vain. His fancy, also, being heated with wine, and music, and the
applause of his guests, the sight of the young lady dancing, and the idea of her mother,
whom he passionately loved, he made her the promise he imagined she was silently
soliciting ; a promise which, though it had the air of royal munificence, suited but
ill with the gravity of wisdom. *
When the plot had thus succeeded, and the young lady had obtained the king's
promise, she went out to consult with her mother, who immediately disclosed her
purpose, bidding her ask the Baptist’s head. A counsel of this kind, no doubt, sur-
prised Salome ; for she could not see of what use the head should be to her. Besides,
she might think the command improper, as their quarrel with the Baptist, and the
cause of it, was universally known ; not to mention that when she consented to dance,
it is natural to imagine her fancy had been running on very different objects. Pro-
bably, therefore, at first, she scrupled to comply: but Herodias, full of the fiercest
resentment against the holy man, would take no denial. She peremptorily insisted
that her counsel should be followed, representing to her daughter, no doubt, that he
had attempted to expel and ruin them both ; and that, considering the opinion which
the king still entertained of him, he might, some time or other, though in irons, regain
Herod's favour, and accomplish his design; for which reason, the opportunity of
taking his life was not to be neglected if she regarded her own safety. These, or such
like arguments, wrought up the young lady to such a pitch, that she not only consented
to do as she was bidden, but became hearty in the cause ; for she came in straightway
with haste unto the king. So, whilst all the guests sat mute, expecting what mighty
thing would be asked, the daughter of Herodias entering, demanded John Baptist’s
head, as of greater value to her than half of a kingdom. Sudden horror seized every
heart, the gaiety of the king vanished, he was confounded and vexed : but being un-
willing to appear either rash, or fickle, or false, before a company of the first persons
in his kingdom for rank and character, ile commanded her request to be given her ;
not one of the guests being so friendly as to speak the least word to divert him from.
his mad purposes, though he gave them an opportunity to do it, by signifying to them.
that he performed his oath out of regard to the company. Perhaps they dreaded
Herodias's resentment. Thus, out of a misplaced regard to his oath and his guests,
king Herod committed a most unjust and cruel action, which will ever reflect dis-
LIFE OF CHRIST. 209
honour upon his memory. [Mat. xiv. 10.] And he sent (Mark, an erecutioner,
and commanded his head to be brought, and he went) and beheaded John in the
prison. . .And his head was brought in a charger, and given to the damsel. The
head of the prophet, whose rebukes had awed the king in his loosest moments, and
whose exhortations had often excited him to virtuous actions, was immediately brought,
pale and bloody, in a charger, and given to the daughter of Herodias, in presence of
the guests. The young lady gladly received the bloody present, and carried it to her
mother, who enjoyed the whole pleasure of revenge, and feasted her eyes with the
sight of her enemy’s head, now rendered silent and harmless. But the Baptist's
voice became the louder for his being murdered, filling the earth, reaching up to
heaven, and publishing the woman's adultery to all ages and to all people. [Mark vi.
29.] And when his disciples heard of it, they came and took up his corpse, and laid
it in a tomb : for it was thrown over the prison walls without burial, probably, by
order of Herodias: -
The history of this birth-day, transmitted to posterity in the scripture, stands, as
has been well observed, a perpetual beacon to warn the great, the gay, and the young,
to beware of dissolute mirth. Admonished by so fatal an example, they ought to
maintain ever, in the midst of their jollity, an habitual recollection of spirit; lest
reason, at any time, enervated by the pleasures of sense, should slacken the rein of
wisdom, or let it drop, though but for a moment; because their headstrong passions,
ever impatient of the curb, may catch the opportunity, and rush with them into follies,
whose consequences will be unspeakably, it may also be, perpetually bitter.
About the time that the apostles returned from their mission, and gave their master
an account of the miracles which they had performed, and of the sermons which they
had preached, the Baptist's disciples arrived with the news of their Master's death.
Wherefore, as Matthew has introduced his history of our Lord's retiring into the
desert of Bethsaida with an account of these things, he has assigned them as the reason
for our Lord's retreat. It seems, the apostles were thrown into great consternation
by the news which the Baptist’s disciples brought of his death. Perhaps the account
had reached them before, and hastened their return to their Master. Mark assigns.
a second cause for our Lord’s retreat on this occasion, namely, the continual hurry the
apostles were kept in by the multitude, which thronged about Jesus to such a degree,
that they had not leisure to eat their meals. The truth is, our Lord's retiring with
his apostles, on this occasion, into a desert place, was well calculated to allay that
perturbation which the idea of Herod's cruelty and injustice must have raised in their
breasts, whether they had heard of it before, or whether they received the news of
it only upon their return.
Farther : as the fame of our Lord's miracles had brought vast crowds to Capernaum,
the voyage to the desert served, likewise, to refresh the apostles after the fatigue of
their journey, and to free them from the importunity of the multitude, who solicited
cures for themselves and for their relations. Perhaps, likewise, by this retreat, our
Lord proposed to shun Herod, who desired to see him, and might be contriving some
method of obtaining an interview with him ; for Jesus had perfect knowledge, not
only of the conversation which passed at the court of Galilee, but of Herod's thoughts.
also. Whatever might be the motives of our Lord, he thought proper, in his infinite
wisdom, to retire to Bethsaida, a thriving town on the other side of the sea of Tiberias,
and subject to the government of Philip. Landing in the desert near this town, he
found a large multitude already collected, who, having learned or guessed his des-
tination, collected from all parts to see the wonderful miracles which they expected
he would perform ; nor were they diºprºl. for, according to his usual practice,
!, 6 - -
210 ; Life of CHRIST
he instructed them in the truth which concerned the kingdom of God, and removed
their diseases by the efficacy of his almighty power. The time thus passed pleasantly
away, till the multitude found that their stock of provision was exhausted, but were
still unwilling to disperse, though threatened with the miseries of famine. Jesus, who,
while he pitied their wants, knew himself to be possessed of the power of relieving
them, enquired of the apostle Philip whence they should buy bread, that the multitude
might eat. Philip replied, that two hundred Roman pennies, amounting to the value
of five English pounds, were insufficient, though there had been a market near, and
well supplied, to procure an adequate quantity of provision. Upon his making an
enquiry into the quantity of provision of which they were already possessed, j.
observed that there was a lad present who had five barley loaves and two small fishes,
probably insufficient to furnish more than a meal for five or six persons, and enquired,
as he might reasonably have done had he known nothing of the power and character
of his Master, what are they among so many 2 The evangelists do not tell us whether
the fishes were salted and dried, a kind of food greatly in request among the Jews,
and which needed no preparation ; or whether they were fresh and already prepared.
Either kind was a subject equally proper for the miracle.
When the loaves and the fishes were brought, he commanded his apostles to make
the whole multitude sit down by companies, each, probably, consisting of two rows,
with their faces opposite, and their backs turned to the backs of the next companies.
No sooner did the disciples intimate Christ's intentions to the multitude, than they
set down on the grass, as he had appointed. For, although what he proposed seemed,
in the opinion of all, next to an impossibility, both the disciples and the multitude
cheerfully obeyed : so great an opinion had they of Christ's wisdom and power. He
ordered them to be ranged in the manner mentioned above, that they might sit com-
pactly, that their numbers might appear, that the meat might be divided among them
with ease, and that none might be neglected in the distribution. The circumstance
of the grass, on which the multitude sat down, shews that the miracle of the loaves
happened in the month of February or March, when the grass is at its perfection in
Syria, and to this agrees, likewise, what John tells us, vi. 4, that the passover, a feast
of the Jews, was nigh. The multitudes, therefore, being placed, Jesus took the meat
in his hands, and, looking up to heaven, returned thanks to God, the liberal giver of
all good, for his infinite beneficence in furnishing food to all flesh, and for the power
he had conferred on him of relieving mankind by his miracles, particularly that which
he was about to work; and which, perhaps, he prayed for, to raise the curiosity and
attention of the multitude, as we find him doing before the resurrection of Lazarus.
It is not to be supposed that twelve persons could put, first, a piece of bread, then, a
piece of fish, into the hands of five thousand men, besides women and children, who
were all fed with such expedition, that, notwithstanding the thing was not so much as
proposed to the disciples till about three, as is conjectured from circumstances, all
was over by five o’clock in the afternoon. Wherefore, it is natural to conclude, that,
in distributing the , meat, the disciples used the most expeditious method, putting,
by their Master's direction, the bread first, and after that the fish, into the hands of
those only who sat at the ends of the ranks, with orders to give it to their companions.
Qn this supposition, the meat must have extended its dimensions, not in our Lord's
hands only, but in the hands of the multitude likewise, continuing to swell till there
was a greater quantity than they who held it could make use of; so that, breaking
off what was sufficient for themselves, they gave the remainder to the persons next
them, who, in like manner, saw the bread and fish swell in their own hands, till they,
also, had enough and to spare. The meat being thus created in the hands of the
LIFE OF CHRIST t 211
multitude, and before their eyes, as long as there was a single person to be fed they
did all eat and were filled, to their unspeakable astonishment. Though Jesus, as
Dr. Macknight observes, was entirely free from worldly cares, and from all anxiety
about futurity, he did not think it unworthy of him, on this occasion, to order his
disciples to take care of the broken pieces of meat left by the multitude. The reason
mentioned by him for doing so, namely, that nothing might he lost, deserves our notice;
for it shews us, that he to whom the earth and the fulness thereof belongs, willeth
every man to take due care of all the goods which he possesses and that if he wastes
any thing by carelessness or profusion, he is guilty of sin, namely, the sin of despising
the creatures of God, which, by so admirable a contrivance as the frame of the world,
God has produced for his use. Wherefore, as by feeding so many, Jesus has set us
an example of liberality ; so, by taking care of the fragments, he has taught us
frugality ; and, by joining the two together, he has shewed us that charity and frugality
ought always to go hand in hand, and that there is a great difference between the truly
liberal and the lavish man. In computing the number of persons fed at this, meal,
the evangelists mention none but the men, and of them such as were of age ; and they
all agree that they were about five thousand. In this they do not speak by guess ;
for the disposition of the multitude in ranks of a determinate number, enabled them
to make the computation with certainty. If they were not five thousand precisely,
one of the ranks incomplete will make them less, and an additional rank, or part of a
rank, will make them more. But, besides the men, there were women also, and chil-
dren, who, we may suppose, were not inferior in number to the men; and who, if they
were not fed with the men, as is probable from John vi. 10, must have been set down
by themselves to a separate meal, some of the disciples having been appointed to wait
on them, and serve them. This vast multitude of people, feeling their hunger removed
and spirits recreated, as well as their taste delighted, by the meal, were absolutely
sure it was no illusion; as John expresses it very properly, vi. 14, they had seen the
miracle, so could not entertain doubts, or form objections. In this manner did he,
who is the bread of life, feed upwards of ten thousand people with five loaves and
two small fishes, giving a magnificent proof, not only of his goodness, but of his
creating power. For, after all had eaten to satiety, the disciples took up twelve
baskets full of the broken pieces of meat, each disciple a basket; in which, as every
one of the multitude may be supposed to have a little, there must have been much.
more than the quantity at first set before the Lord to divide. The stupendous miracle,
therefore, without all doubt, was conspicuous, not to the disciples only, who, carrying
each his basket in his hand, had an abiding sensible demonstration of its truth, but to
every individual guest at this divine feast, who had all felt themselves delighted:
filled, refreshed, and strengthened, by the meal. Antiently, Elisha fed an hundred
men with twenty barley loaves. [2 Kings iv. 42.] But the quantity of food divided
was greater, and the people fed therewith incomparably fewer than at our Lord’s
miracle. Besides, though something was left at Elisha's meal to shew that the men
were filled, it was but a trifle in comparison of the quantity left by the great multitude
whom our Lord fed. - - •
This being one of the most astonishing, and, at the same time, the most extensively
convincing of all the miracles Jesus performed during the course of his ministry, every
one of the evangelists have recorded it ; and, which is remarkable, it is the only one
found in each of their histories. e e
The people thus fed by miracle were unspeakably astonished ; for, indeed, it wº
wonderful to see and feel the meat extending itself among their hands. In the height
of their transport, they proposed to º * by force, and make him a king that
• * Ç
212 * LIFE OF CHRIST.
is, would constrain him to assume the title of Messiah without any further delay.
Antiently, it was usual for great men, who courted the favour of the populace, to
give public feasts, at which they would treat all the inhabitants of a town, or city.
Le Clerc, therefore, fancies, that the multitude took the miracle of the loaves for a
thing of this kind, and that they expressed their gratitude to Jesus by offering to aid
him in what they supposed was his purpose. Yet the reader may think it as probable,
that, in this, ihey fulfilled their own inclinations, which led them to wish for the
coming of Messiah's kingdom, wherein they all expected to enjoy great secular
advantages. For, to say the truth, they might very naturally imagine, that he who,
with five loaves and two fishes, could feed so many thousands, was in a condition
to support armies any length of time he pleased. But Jesus, knowing both the pur-
poses of the multitude, and the inclinations of the disciples to encourage them in those
purposes, ordered the latter to get into their boat and make for Bethsaida, while he
should dismiss the former. The disciples, therefore, expressed great unwillingness
to depart. They would not go till he constrained them. It seems, they would
gladly have detained the people with whom they fully agreed in sentiment; for it
was their opinion, also, that he who could feed such a number with so little, had no
reason to conceal himself: but, without running the least risk, might take the title
of Messiah whenever he pleased. Besides, they certainly supposed that the favourable
moment was come, the people being in such a proper temper, that if Jesus spake but
the word, they would all, to a man, have enlisted under him, and formed an army im-
mediately. [John vi. 14, 15.] Then those men, when they had seen the miracle that
Jesus did, said, this is of a truth that prophet that should come into the world; the
prophet predicted by Moses, the Messiah. When Jesus, therefore, perceived that
they would come and take him by force to make him a king, he departed again into a
anountain himself alone. But before Jesus went into the mountain, several things
happened, which the other evangelists have related : for, when the miraculous dinner
was over, Jesus, perceiving the disposition of the multitude, went down from the hill.
where he had fed them, to the shore, and sent his disciples off in their boat to Beth-
saida. The multitude, also, who had followed him down the hill, he persuaded to
depart, then went up again into the mountain. To this agrees John's manner of telling
the story : for, as it is he who has informed us that the miraculous dinner was given
on a mountain, vi. 3, that Jesus departed again into a mountain, he insinuates that,
on some occasion or other, he had come down from it. - --
[Mat. xiv. 22.] And straightway Jesus constrained his disciples to get into a ship,
and to go before him unto the other side, (Mark, unto Bethsaida,) while he sent the
multitudes away. [John xv. 16.] And when even was now come, his disciples went
down into the sea, and entered into a ship, and went over the sea towards Capernaum.
Their Master’s order was that they should go to Bethsaida, as Mark informs us ;
but the wind becoming contrary, as we shall learn immediately, they were obliged
to sail towards Capernaum. John, therefore, describes the voyage, not as it was
intended, but as it actually happened. The evangelists have not told us how the
twelve baskets of fragments were disposed of Probably the disciples carried them
with them into the boat ; so that, having before their eyes this most convincing evi-
dence of the miracle, they, no doubt, discoursed about it among themselves as they
sailed, and deliberately reflected on every circumstance which had accompanied it.
The people perceiving that Jesus intended to stay, made no scruple to let the disciples
go. Perhaps they imagined he was sending them away to provide such things as he
had need of in order to the expedition. Neither did they refuse to disperse when he
commanded them, proposing all to return next morning, as they actually did; a cir-
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LIFE OF CHRIST. . . 213
eumstance which proves that they did not go far away. The multitude being dis-
persed, Jesus went up into the mountain, where he spent the evening in contemplation
and prayer. . . . . . . . . - - • ,
The disciples having met with a contrary wind, could not keep their course to
Bethsaida, which was situated northwards, about a league or two from the desert
mountain on which the miraculous dinner was given. They rowed, therefore, against
the wind, to keep as near their course as possible. But they were so tossed with the
wind and the sea, that they made no way: for, in the beginning of the night, they
were so near the shore, that, notwithstanding the day-light was quite gone, which is
what John means by its being dark, Jesus saw them from the mountain toiling in
rowing. Nay, they made so little, way, that in the fourth watch of the night, i. e.
after three o'clock in the morning, they had gotten only about one league from the
shore. But though Jesus beheld the distress of his disciples, and was about to
appear for their relief, they did not see him, neither were they expecting deliverance
from him. Thus, when the stormy billows of affliction beat upon and are ready to
overwhelm God’s people, they are apt to think he hath forgotten them, though he is
looking at them all the while, takes particular notice of every thing that befals them,
and is about to work their deliverance in a manner altogether unexpected. In such
cases, he oftentimes, of a sudden, calms the storm, makes every thing serene around
them, and happily brings them safe into port. So Jesus, who had left his disciples
alone at the present danger, that he might teach them to rely, in the greatest extremities,
on the providence of God, went to save them, walking upon the sea. This latter cir-
cumstance made them all suppose that what they saw was a spectre, or evil spirit:
they therefore shrieked for fear. Wherefore, to make them easy, he quickly drew
near and discovered himself to them, reanimating them by his presence and voice, with
which they were all perfectly acquainted. The apostle Peter, a man of a warm and
forward temper, looking at Jesus walking upon the sea, was exceedingly struck with
it, and conceived a mighty desire of being enabled to do the like. Wherefore, without
weighing the matter, he immediately begged that Jesus would bid him come to him
on the water. He did not doubt but his master would gratify him, as he thought he
paid him a compliment; his request insinuating, that he would undertake any thing,
however difficult, at Christ's command. There was no height of obedience to which
Peter would not soar, though, in the issue, it appeared, that the pinicas of his faith
had not strength to bear him up. Accordingly, our Lord, to shew him the weakness
of his faith, and to bear down that high opinion he seemed to have entertained of .
himself, as well as to demonstrate the greatness of his own power, granted Peter his
request : for, in supporting him on the water along with himself, he appeared greater
than if he had walked thereon singly. Besides, it might be designed to obviate the
conceit of the Marcianites, Manicheans, and other antient heretics, who, from this
passage of the history, pretended to prove that our Lord did not assume a real body,
tout only the appearance of one. . . . . . . . " . . . . . . . . . ..
Peter being thus permitted to walk upon the sea, it flattered his vanity not a little;
when descending from the vessel, he found the water firm under his feet. Hence, at
the first, he walked towards his Master with abundant confidence; but the wind
becoming more boisterous than before, made a dreadful storm, and the sea raging at
the same time, shook him in such a manner, that he was on the point of being overturned.
His courage staggered. In the hurry of his thoughts, he forgot that Jesus was at
hand, and fell into a panic. And now the secret power of God, which, while Peter
entertained no doubt, had made the sea firm under him, began to withdraw itself. .
*n proportion as his faith decreased the water yielded, and he sunk. In this extremity,
214 LIFE OF CHRIST.
he looked round for Christ, and, on the very brink of being swallowed up, cried to
Jesus for help. Save Lord, or I perish. Jesus dealt very mercifully with his apostle
in not suffering him to drop to the bottom at once. And immediately Jesus stretched
forth his hand, and caught him, and said unto him, O thou of little faith, wherefore
didst thou doubt 2 Peter did not doubt that it was Jesus who walked upon the water.
He must have been convinced of that before he left the vessel ; nay, must have been
convinced of it while he was sinking, else he would not have called to him for assistance:
but he was afraid that Jesus would not, or could not, support him against the wind,
which blew more fiercely than before; a doubt most unreasonable and culpable,
since it was as easy to support him against the storm, as to keep him upon the water,
which Jesus had virtually promised when Peter first left the vessel. The people of
God, warned by this example, should beware of presumption and self-sufficiency;
and, in all their actions, should take care not to be precipitate. Wherever God calls
them, they are boldly to go, not terrified at the danger or difficulty of the duty, his
providence being always able to support and protect them. But he who goes without
a call, and proceeds further than he is called, who rushes into difficulties and temp-
tations without any reason, may, by the unhappy issue of his conduct, be made to
feel how dangerous a thing it is for one to go out of his sphere. Being convinced
by the miracle of making Peter walk upon the sea that it was no spectre, but their
Master, they received him into the ship with joy, in expectation, perhaps, that he
would make the wind and the sea calm. Nor were their hopes frustrated : for, as
soon as he came into the boat, the storm ceased so suddenly, that they were all sensible
it was the effect of his power and will ; an opinion which they would be confirmed in,
if, as on other occasions, he now rebuked the wind and the sea. -- -
On this occasion, Jesus seems to have wrought another miracle also ; for, no sooner
had he hushed the storm, than, driven by his power, they found themselves with their
boat, in an instant, safe at land. John tells us, vi. 17, that “they went over the sea
towards Capernaum.” The country of Gennezareth, therefore, where they landed,
as Matthew and Mark tell us afterwards, was not far from Capernaum. According
to Josephus, Bel. iii. 18, the land of Gennezareth ran thirty furlongs along the shore
of the lake, and was, in breadth, twenty. When Jesus came to the disciples, they had
rowed about five and twenty or thirty furlongs: wherefore, as the lake was forty
furlongs broad, the boat was miraculously driven, in an instant, at least, ten furlongs.
The hushing of the storm, and their instantaneous arrival at the land, astonished the
ſligciples exceedingly, and made them wonder at the greatness of their Master's power.
For, though he had so lately performed the miracle of the loaves; nay, though they
had the sensible proof thereof before their eyes, in the baskets of fragments which they
had taken with them into the ship, and, perhaps, had been talking of it before the storm
came on, they were so stupified with their fear, that they did not reflect on that
miracle. We need not, therefore, be surprized that they’did not call to mind a
similar exertion of his power, which they had beheld while they sailed to the country
of the Gadarenes. -
Though, on many occasions, formerly, Jesus had given equal, if not greater, evidences
ef his power, the disciples did not till now make open professions of his dignity. It
seems, when his miracles came thus to be multiplied, but especially when they followed
upon one another so close, the apostles were more deeply affected with them than by
seeing him perform a single miracle only. No wonder, therefore, that they were
. perfectly confirmed in the opinion which they had so justly conceived of
º - - x
The evangelists, Matthew and Mark, omitting tho conversation in the synagogue
LIFE OF CHRIST. 215
of Capernaum, which happened the day after the miracle of the loaves, and, con-
sequently, on the very day that Jesus arrived at Capernaum, give us, in a few words,
the transactions of several days, perhaps, weeks, that is to say, the transactions of the
whole space which passed between our Lord's arrival at Capernaum after the miracle
of the loaves, and his departure to the passover, which John tells us was then at hand.
These passages, therefore, naturally come in after the sixth chapter of John ; because
the miracles described in them were performed some days after the conversation in
the synagogue, recorded in that chapter. Nevertheless, as the two evangelists have
narrated these miracles in connexion with our Lord's arrival at Capernaum, it will not
be improper to speak of them here.
Jesus ordinarily resided in this neighbourhood; but he had been absent for some
time. Wherefore, the inhabitants, being well acquainted with him, knew him, in-
mediately on his landing, to be that great prophet who commonly resided in the neigh-
bouring town of Capernaum, and who had done numberless miracles among them.
Being, therefore, glad that he was returned, they sent messengers to all their friends
and acquaintance in the country round about, who were sick, desiring them to come
and be cured. This happened immediately on his landing, and before he entered
Capernaum. The people, rejoicing at the opportunity, came, after a few days, in
great crowds, carrying their sick in beds, and bringing them to Jesus, whether he
was in Capernaum, or the neighbouring country : for he tarried here till he took
his journey to the passover. The number of the sick brought to him to be cured
was so great, that he could not bestow particular attention upon each of them.
They and their friends, therefore, besought him to grant them the favour of touching,
if it were but the extremity of his clothes, being certain of obtaining thereby a
complete cure. Nor were their expectations disappointed: for as many as touched
him were made perfectly whole, whatever the distemper was which they laboured
Munder. -
And now to return to the people whom Jesus had fed by miracle ; notwithstanding
he had ordered them to go home when he had sent his disciples away, he did not
leave the desert mountain. It seems, they took notice that no boat had come thither
but the one belonging to the disciples; and because Jesus did hot go with them, they
concluded he had no design of leaving his attendants. Wherefore, though by with-
drawing into the mountain, he modestly declined the dignity they had offered him,
they persuaded themselves he would be prevailed upon to accept it the next day, es-
pecially as they might fancy the disciples were dispatched to prepare matters for that
purpose. In this hope, they remained all night about the foot of the mountain, in
the clefts of the rocks, making the best shift they could to defend themselves from the
storm ; and, as soon as the morning was come, they went up to wait on Jesus; but they
did not meet with him, though they searched for him up and down the mountain.
At length, they began to think he had gone off in one of the boats belonging to Ti-
berias, which, during the storm, had taken shelter in some creek or other at the foot
of the mountain. The most forward of the multitude, therefore, entering those boats,
sailed to Capernaum, the known place of our Lord's residence, where they found him
in the synagogue teaching the people, [John vi. 59.] and asked him, with an air of
surprize, how and when he came thither. Jesus answered them, and said, Verily, verily.
I say unto you, ye seek me not because ye saw the miracles. Ye are not come after me
because ye were convinced, by my miracles, of the truth of my mission, and are now
disposed to hearken unto my doctrine: but because ye did eat of the loaves and were
Jilled ; having been once fed, you expect that I will feed you frequently by miracle :
and the satisfaction you found in that meal, has made you conceive great hopes of
216 £IFE OF CHRIST.
temporal felicity under my administration. These are the views with which you are
following me, but you are entirely mistaken in them ; for your happiness does not
consist in the meat that perisheth, neither is it that sort of meat which Messiah will
give you. Wherefore, ye ought not to labour so much for the meat that perisheth,
mere animal food, which nourishes and delights the body only, as for the meat that
endureth to everlasting life, divine knowledge and grace, which, by invigorating all
the faculties of the soul, makes it incorruptible and immortal. Neither ought you
to follow the Son of man, the Messiah, with a design to obtain the meat that perisheth,
but in expectation of being fed with the meat that endureth to everlasting life; for
it is that meat which he will give you. Labour not only for the meat which perisheth,
but also for that meat which endureth to everlasting life, which the Son of man shall
give unto you. For him hath the Father sealed : by the miracle of the loaves, God.
the Father shews you that he hath enabled and authorized me, the Son of man; to:
bless you with the meat enduring to everlasting life, the food of your souls. The
epithet of Father is elegantly given to God in this passage, as it expresses the relation.
he stands in to the person who, in the precedent clause, is called the Són of man. The
metaphors of meat and drink being very familiar to the Jews, and frequently used in
their writings to signify wisdom, knowledge, and grace, they might easily have
understood what Jesus meant by the meat enduring to everlasting life. Nevertheless,
they mistook him altogether, imagining that he spake of some delicious healthful
animal food, which would make men immortal, and which was not to be had but
under Messiah’s government. Accordingly, being much affected with this exhortation,
they asked bim what they should do to work the works of God; they meant to erect
the Messiah’s kingdom, and obtain that excellent meat which, he said, God had au-
thorized Messiah to give them ; works which they imagined were prescribed them.
by God, and were most acceptable to him. The Jews, having their minds filled with
the notion of the great empire which the Messiah was to erect, expected, no doubt,
that Jesus would have bidden them first rise against the Romans, and vindicate their
liberties; and then, by the terror of fire and sword, establish Messiah's authority in
every country. Wherefore, when he told them that the whole work required of
them towards erecting Messiah’s kingdom, was, that they should believe on Messiah,
whom he had now sent unto them, they were exceedingly offended, thinking that he
could not be the Messiah promised in the law and the prophets. And some, more au-
dacious than the rest, had the confidence to tell him, that since he pretended to be
Messiah, and they pretended to believe on him as such, notwithstanding his character
was entirely different from that of the great deliverer described in their sacred books,
being so humble and peaceable, as to refuse the crown which of right pertained to
Messiah, and which they had offered him, it would be proper that he should shew
greater miracles than their law-giver had performed ; otherwise, they should not
be to blame, if, believing Moses and the prophets, they persisted in their antient
faith concerning Messiah, and concerning the duty which they owed him. By extolling
the miracle of the manna, by calling it bread from heaven, and by insinuating that
it was Moses's miracle, the Jews endeavoured to disparage both Christ's mission and
his miracle of the loaves, which they affected to despise as no miracle in comparison.
It was only a single meal of terrestrial food at which nine or ten thousand had been
fed. Whereas, Moses, with celestial food, fed the whole Jewish nation, in number
upwards of two millions ; and that not for a day, but during the space of forty years
in the wilderness. Wherefore, as if Jesus had done no miracle at all, they said to
him, What sign shewest thou ? what dost thou work & Jesus replied, Verily, verily,
I say unto you, Moses gave you not that bread from heaven ; it was not Moses who,
LIFE OF CHRIST. 217
in antient times, gave you the manna ; neither was the manna bread from heaven,
though it be so called by the Psalmist, on acconnt of the thing which it typified; for
it dropped from the air only. But my Father giveth you the true bread from heaven :
by the miracle of the loaves, my Father has pointed out to you the true, spiritual,
heavenly bread, which he himself giveth unto you, of which the manna was only a
symbolical representation, and which is sufficient to sustain, not a single nation only,
but the whole world. For the bread of God is he which (is what) cometh down from
heaven, and giveth life unto the world. The manna which dropped from the air,
and kept those who made use of it only for a day, cannot be called the bread of God ;
but that is the bread of God which cometh down from God, and maketh the eater
holy, happy, and immortal.
It is reasonable to imagine, that the people who had now heard our Lord, were
of different characters. Many of them, no doubt, were obstinately perverse, heard
him with prejudice, and wrested all his words. But others of them might be men
of honest dispositions, who listened to his doctrine with pleasure, and were ready to
obey it. . This latter sort, therefore, having heard him describe the properties of the
celestial bread, were greatly struck with the thoughts of it, and expressed an earnest
desire to be fed with it always. [John vi. 34, 35.] Then said they unto him, Lord,
evermore give us this bread. JAnd Jesus said unto them, I am the bread of life : I am
the bread of God which cometh down from heaven, and giveth life to the world. He
that cometh to Ine for the sustenance of his life, shall never hunger, and he that believeth
on me shall never thirst ; because I am the bread of life, they who believe in me shall,
in due time, be raised to the enjoyment of a life free from all the painful appetites
and sensations which accompany mortality, and shall be made immortal and perfectl
happy. Thus he assigned one of the many reasons why he called himself the bread of
life. The conclusion from this part of his discourse was so evident, that he left his
hearers to draw it for themselves. It was this : since matters are so, I am evidently
greater than Moses, even in respect of that for which you extol him most. He gave
your fathers manna, which was a bodily fºod only, and nourished nothing but the
natural life. But I am myself the bread of life and food of the soul, making men
both immortal and happy.
He next turned his discourse to those of his hearers who did not profess the same
disposition which the former had expressed. But I said unto you, that ye also have
seen me and believe not : ye ask me to shew you a sign that ye may see and believe me.
Why, truly, I must tell you that ye have seen me, seen my character and mission in
the miracles which I have performed already, that is, you have seen me perform many
signs sufficient to convince you that I am the Messiah. Nevertheless, you do not
believe that I am he, but reject me as an impostor. Therefore, your infidelity pro-
ceeds, not from want of evidence, as you pretend, but from the perverseness of your
own disposition, which, perhaps, in time, may be overcome. For all that the Father
giveth me shall come to me, that is, shall believe on me. This was fit matter of comfort
to Jesus under the present infidelity of the Jews. By this, likewise, he encouraged.
his disciples, who had already believed on him. In the mean time, he invited those
who were disposed to believe, from the consideration that he would not reject them,
however low their circumstances might be, however vile they might appear in their
own eyes, or however much they might have formerly injured him, by speaking evil
of him and opposing him. And him that cometh to me I will in no wise cast out. For
I canne down from heaven, not to do mine own will, but the will of him that sent me.
I came lot to act accordung to the bent of human passions, which lead men to return
whatever injuries are doue them; and therefore I will not instantly leave off exhorting
F f
218 LIFE OF CHRIST.
those who at first reject me, neither will I inflict immediate punishment on them;
but I will bear with them, and try all possible means to bring them to repentance,
that they may be saved; for I am come to do the will of him that sent me. ..And
this is the Father’s will, which hath sent me that of all which he has given me I should
lose nothing ; but should raise it up again at the last day : it is the will of the Father
that every thing necessary to be done, both for the conversion of those who are dis-
posed by him to believe, and for the preservation of those, in the paths of righteousness,
who have already believed, that none of them whom he has given me may be lost by
me; for they must all be presented before him safe at the last day. . [John vi. 40.]
JAnd this, likewise, is the will of him that sent me, that every one which seeth the Son,
seeth the character and mission of the Son in the miracles which he worketh, and in
the other evidences wherewith his mission is attended,(as is evident from John vi. 36,)
and believeth on him, may have everlasting life ; and I will raise him up at the last day.
It is the fixed determination of the Father to bestow everlasting life on all who truly
believe in me. Wherefore, in order to that, I will raise him up at the last day. Thus
Jesus placed the character of Messiah in a light very different from that in which his
hearers had becm accustomed to view it; and taught them that, instead of the temporal
blessings which they expected from him, they were to receive none but spiritual
benefits. Hence, as the dispositions of the greatest part of them were carnal, his
doctrine offended them, especially his affirming that he was the bread of life, and that
he came down from heaven. The Jews then murmured at him, because he said, I am
the bread which came down from heaven. And they said, is not this Jesus, the
Son of Joseph, whose father and mother we know 2 how is it them that he saith, I came
down from heaven 2 Was he not-born into the world as other men are, and are we
not well acquainted with his parents, and know him to be earth born ? how then can
he pretend to have come down from heaven 2 The Jews did not find fault with Jesus
for insinuating that Messiah should come down from heaven; that was a point uni-
versally believed : but they were displeased because he said that he had come down
from heaven : a thing which they could by no means believe, in regard they were
well acquainted with his father and mother. Jesus, therefore, answered, and said unto
them, murmur not among yourselves : no man can come to me, eaccept the Father,
which hath sent me, draw him ; and I will raise him up at the last day. Ye need not
object my birth on earth, and the meanness of my relations, as things inconsistent with
my heavenly extraction ; for I assure you, that while you believe your teachers, who
have greatly corrupted divine revelation, and entertain the prejudices wherewith they
have filled your minds, and follow the sensual inclinations which have hitherto
governed you, you cannot believe on me. No man can believe on me, except the
Father, who hath sent me, draw him, that is, persuade him. Jesus added, ye need
not be surprized when I tell you that no man can believe on Messiah, except the Father
draw him : for though you may imagine that all men will flock with great cheer-
fulness to him, and yield themselves his willing subjects, without any extraordinary
means made use of to persuade them, the prophets insinuate the contrary, when they
promise that, under the dispensation of Messiah, men shall enjoy the teaching of the
Father in a far more eminent manner than under any precedent dispensation. It is
written in the prophets, And they shall be all taught of God. Every man, therefore,
, that hath heard and hath learned of the Father, cometh unto me. Before the advent
of Christ, the Father spake unto the world concerning him by the prophets ; and when
he appeared in the human nature on earth, he demonstrated the truth of his mission
by the testimony of John, and by voices from heaven, declaring him to be his beloved
son, and commanding all men to hear him. He did the same, likewise, by the doc-
LIFE OF CHRIST. 219
trimes which he inspired Jesus to preach, by the miracles which he gave him to per-
form, and by the influences of the Spirit which he empowered him to dispense.
Every one, therefore, that hath heard and understood what the Father hath said con-
cerning Messiah, whether by the prophets, or by John the Baptist, or by the voices
from heaven, or by my doctrine, miracles, and spirit, and has learned thereby to form
a just notion of Messiah, will believe on me as the Messiah Not that any man have
seen the Father, save he that is of God, he hath seen the Father : when I speak of
men's hearing and learning of God, I do not mean that they can see God personally,
and be taught of him in the manner that a scholar is taught of his master. No man
hath seen the Father personally, except the Son, whom the Father has sent, and whose
peculiar privilege it is to have been taught immediately of the Father, the doctrine
which he preaches to men. Verily, verily, I say unto you, he that believeth on
me hath everlasting life. I am that bread of life : because I have been personally
taught of the Father the doctrines which I preach, he that believeth on me hath
everlasting life begun in him, and is as sure of being raised to the perfect enjoyment
thereof as if he had it already in his possession. The reason is, by my doctrine I de-
liver believers from their sinful inclinations, which are the seeds of corruption ; and
cherish in them gracious dispositions, which are the principles of eternal life. In
respect of my doctrine, therefore, I am undoubtedly that bread of life which I spake
to you of before. Thus 'Jesus explained the nature of the dignity which he had
assumed to himself in the foregoing part of his discourse, and demonstrated that it
really belonged to him. ---
Next, he ran a comparison between himself, considered as the bread from heaven,
and the manna which Moses provided for their fathers in the desert, and which they
admired so greatly. He told them that the manna had not preserved their fathers
either from temporal or eternal death : whereas, he was come down bread from
heaven, to make men immortal. Your fathers did eat manna in the wilderness, and
are dead. This is the bread which cometh down from heaven, that a man may cat
thereof, and not die. But because it was a matter of infinite importance to his hearers
that they should form a just notion of his ability to save them, and believe in him as
the Saviour of the world, he affirmed, the third time, that he was himself the living
bread which came down from heaven to make immortal, and that all who did eat of
it should live for ever ; because he was about to give them his flesh to eat, by making
it an expiation for the sins of the world. I am the living bread which came down
from heaven ; if any man eat of this bread, he shall live for ever ; and the bread that A.
will give is my flesh, that I will give for the life of the world. All the terms made use
of by our Lord on this occasion, were such as the Jews had been accustomed to interpret
figuratively; for which reason, they might easily have understood him. Nevertheless,
taking them in a literal sense, they were astonished beyond measure, and fell into
keen disputes about the meaning of them. The Jews therefore strove among them-
selves, saying, how can this man give us his flesh to eat. Then Jesus said tun to
them, verily, verily, I say writo you, eacept ye eat the flesh of the Son of man, and
drink his blood, ye have no life in you. To use Dr. Clarke's words here. “Jesus,
knowing how unreasonable his hearers were, did not think fit to explain himself more
particularly at this time; but, persisting in the same figurative way of expressing
himself, he repeated and affirmed more earnestly what he had asserted before. Ex-
cept ye be º united to me, by a hearty belief and practice of my doctrines, and
partake of the merit of that sacrifice which I shall offer for the sins of the world, and
continue in the communion of my religion, and receive spiritual nourishment by the
contiuual participation of those means of grace which I shall purchase for you by my
Ff 2.
220 LIFE OF CHRIST.
death, ye can never attain eternal life.” Whoso eateth my flesh and drinketh my blood
hath eternal life, and I will raise him up at the last day : he has the principles of
eternal life implanted in him, and shall enjoy it, because I will raise him up at the
last day. For my flesh is meat indeed, and my blood is drink indeed : my flesh and
blood are the true nutriment of the soul ; for they feed it, and make it grow ; they
give vigour to all its faculties, preserve it continually alive, and make it fit for heaven.
FIe that eateth my flesh and drinketh my blood dwelleth in me, and I in him : we are
most intimately connected together in the closest friendship ; and, therefore, whatever
blessings I can bestow, whether by my own power, or by my interest with the Father,
or by the influences of my Spirit, my friends shall enjoy them. in full perfection. The
expression of persons dwelling in each other occurs often in John's writings, and
denotes the closest union of affections and interests. Wherefore, according to the
grand figure made use of by the apostle Paul, it signifies, that he who truly believes
on Christ is so united to him, as to be a member of his body, and, consequently, a
partaker with him of his life and immortality, and of all the happiness which he
himself enjoys, or is able to communicate. As the living Father hath sent me, and I
live by the Father, so he that eateth me shall live by me. As it is my meat and drink
to do the will of my Father, who is the author of life and happiness, as I nourish and
delight my mind with the punctual execution of all the orders he gave me when he
sent me into the world ; so he that eateth me ; he that believes my doctrine and obeys
my precepts, shall find therein eternal nourishment and refreshment to his soul. Or
the meaning may be, as I shall live after I am put to death, because I am sent by the
Father, the author of life, and because he dwells in me, and I in him ; so he that
eateth me, and thereby has me dwelling in him, shall, after he dies, be raised again by
me. This is that bread which came down from heaven: this is the bread which, in
the beginning of my discourse, I told you was come down from heaven ; a kind of
bread infinitely superior to the manna, both in its nature and efficacy ; for it is to be
eaten by you, not as your fathers did eat manna, and are dead; it is neither to be eaten
the same way that your fathers did eat the manna, nor with the same effect; but he
...that eateth of this bread shall live for ever. These things said he in the synagogue, (ts
he taught in Capernaum : he spake them openly, in the hearing of all the people who
attended at public worship in the synagogue. . 3. -
Most of the metaphors in this discourse, and particularly that of food, to signify
doctrine, and of eating and drinking, to signify believing, were abundantly easy, and
might have been understood, at the very first, by the Jews, being found in their scrip-
tures, and used in their schools. Only, not being able to comprehend what he meant
by his flesh, they took the whole literally ; and were so offended at the thought of
eating his flesh and drinking his blood, (a thing not only prohibited by the law of
Moses, but repugnant to the customs of all civilized nations,) that many of them, who
were his disciples, when they heard it, said it was absurd. JMany, therefore, of his
disciples, when they heard this, said, this is an hard saying, who can hear it 2 who
can believe and obey it 2 When Jesus knew in himself that his disciples murmured
at it, he said unto them, Doth this offend you ? what and if ye shall see the Son of man;
ascend up where he was before ? Are ye offended because I said my flesh is bread,
and that it came down from heaven, and that you must eat my flesh and drink my
blood in order to your having eternal life P What if ye shall see me ascend up into
heaven bodily, where I was before ? will not that convince you of the truth of my
having come down from heaven P will it not shew you, likewise, that I never intended
you should eat my flesh in a corporal manner. It is the spirit that quickeneth : the
.jlesh profiteth nothing : the words that I spake unto you, they are spirit, and they are
N LIFE OF CHRIST. * 22I
life : when I spake of your eating my flesh, I did not mean it in a literal sense ; so :
used, my flesh would be of no advantage to any man. But I meant your believing the
doctrines, to reveal which I was made flesh, by taking upon me human nature. So
that, more properly, it is my Spirit that giveth life to men, and maketh them immortal:
for the words that I speak to you, the doctrines that I preach, proceed from my spirit,
and are the food of your souls, consequently, the means of your life. To some of you,
however, my doctrine will be ineffectual, because you do not believe it ; and, perhaps,
are desirous to pervert its meaning, that you may have a pretence to forsake me. But
there are some of you that believe not : for Jesus knew from the beginning who they
were that believed mot, and who should betray him. He knew the inward disposition
of every particular person that heard him, and foresaw which of his disciples would
be so base as to betray him. JAnd he said, therefore said I unto you, that no man can
come unto me, eacept it were given him of my Father : because I know perfectly the
inward frame of your minds, therefore I told you that no man can believe on me,
except an opportunity of knowing the evidence of my mission, a capacity to judge of
it, and such a hearty love of the truth as will prompt him to use the means proper
for discovering it, and, when discovered, dispose him cheerfully to receive it, are
given him of my Father. These words are expressive, not only of the strong prejudices
of the Jews, but of the total disinclination to receive the words of truth, which exists
naturally in every heart, and is removed only by regenerating grace.
This sermon was so opposite to the dispositions of those that heard it, that many of
his professed disciples, from this time, abandoned his cause. Christ, therefore, turned
to the twelve, and asked them whether they also would go away. Then Simon Peter
answered him, Lord, to whom should we go 2 thou hast the words of eternal life. And
we believe, and are sure, that thou art Christ, the Son of the living God. Jesus an–
swered him, have not I chosen you twelve, and one of you is a devil 2 The word devil
is here, probably, made use of, not as an appellation for an evil spirit, but in its original
sense, as meaning an adversary. If this observation, which has been made by. Dr.
Campbell, may be admitted as just, it cuts off the pretence which some men may make
to vindicate their rash and unguarded expressions, by alledging the example of our
Lord. He spake of Judas Iscariot, the son of Simon : for he it was that should betray
him, being one of the twelve : he meant Judas Iscariot, though he did not, at this time,
think fit to name him. By declaring that he had knowingly made choice of a traitor
to be one of the twelve, who constantly attended him, he insinuated that, in his most
retired hours and secret actions, he was not afraid of the eyes of his enemies. Where-
fore, having initiated a person of this character into all the mysteries of his fellowship,
no man can suspect that he was carrying on a plot to deceive the world ; for, if he
had, Judas, when he deserted him and betrayed him to the priests, would hot have
failed to discover the imposture. - :
The evangelist Mark, after having described the miracles performed by Jesus, at
Capernaum, upon the sick who were brought to him, in consequence of the messages
which the inhabitants of the land of Gennezareth sent, on his arrival, from the desert
of Bethsaida, into all the neighbouring region, proceeds to give the history of a mul-
titude of cures performed in other towns and villages. [Mark vi. 56.] And whither-
soever he entered, into villages, or cities, or country, they laid the sick in the streets, and
besought him that they might touch, if it were but the border of his garment ; and as
many as touched him were made whole. It seems, Jesus now made a long journey,
in which he visited many different villages, cities, and countries. This was, probably,
no other than his journey to the passover, which, the evangelist John says, was nigh
when the miracle of the loaves was performed. [John vi. ;
232. LIFE OF CHRIST.
After Christ had returned from the passover into Galilee, certain emissaries from
the scribes and Pharisees, at Jerusalem, collected themselves round him, and ventured
to attack him for permitting his disciples to eat with unwashen hands. The law of
Moses required external cleanness as a part of religion, not, however, for its own sake,
but to signify with what carefulness God’s servants should purify their minds from
moral pollutions. Accoordingly, these duties were prescribed by Moses in such mo-
deration, as was fitted to promote the end of them. But, in process of time, they came
to be multiplied prodigiously : for ſthe antient doctors, to procure the observation of
those precepts that were really of divine institution, added many commandments of
their own, as fences unto the former ; and the people, to shew their zeal, obeyed them.
For example, because the law [Lev. xv., 11.] saith, “Whomsoever he toucheth that
hath the issue, (and hath not rinsed his hands in water) he shall wash his clothes,
and bathe himself in water, and be unclean until the even,” the people were ordered
to wash their hands carefully, and to bathe themselves immediately on their return
from places of public concourse, and before they sat down to meat, lest, by touching
some unclean person in the crowd, they might have defiled themselves. The Pharisees,
therefore, being very zealous in these trifles, would eat at no time, unless they washed
their hands with the greatest care; and, when they came from the market-place,
they would not sit down to table till they had first bathed themselves. From this.
source came that endless variety of purifications, not prescribed in the law, but or-
dained by the elders, such as the washing of cups and pots, brazen vessels, and of
tables, not because they were dirty, but from a principle of religion, or rather of
superstition. - -
Instead of entering at large into a defence of the conduct of his disciples, our Lord
attacked the practices of the Pharisees, eharging them with making void the com-
mandments of God through their traditions : for God, said he, commanded, saying,
Honour thy father and thy mother ; and whoso curseth father and mother, let him
die the death. But ye say, whosoever shall say to his father and mother, it is corban,
that is to say a gift, by whatsoever thou mightest be profited by me: he shall be
free. And ye suffer him no more to do aught for his father or his mother ; making
the word of God of mone effect through your tradition, which ye have delivered.
Two different interpretations are given of this passage ; one, which is very commonly
adopted, is, that they impiously taught that a man might suffer his parents to starve,
if he could say to them, it is a gift by whatsoever thou mightest be profited by me,
that is, it is given to the temple, which should have succoured you. Dr. Gill inclines
to a different opinion. After adducing several passages from the Jewish writers in
support of his interpretation, he concludes that, upon the whole, the sense of this
passage is, not that a man excused himself to his parents according to this tradition,
by saying that his substance either in whole, or in part, was corban, or devoted to
the service of God, and, therefore, they could expect no profit or relief from him ;
but that he vowed that what he had should be as corban, and that they should be
never the better for it: so that a man so vowing, might give nothing to the service of
God, but keep his whole substance to himself, which he might make use of for his
own benefit, and for the benefit of others, but not for his father and mother, who,
after such a vow made, were to receive no benefit by it, unless rescinded by a wise
ğ. and which seems to be an explanation of it, made after the times of
rist. -
After having proved to the Pharisees the vanity of their worship, while they taught
for doctrines the commandments of men, he directed his attention to the multitude,
and said unto them, Hearken unto me every one of you, and understand ; There is
LIFE OF CHRIST. 223
nothing from without a man, that entering into him can defile him ; but the things
which come out of him, these are they that defile the man. If any man have ears
to hear, let him hear. Our Lord did not at all mean to overthrow the distinction
which the law had established between things clean and unclean in the matter of man's
food. That distinction, like all the other emblematical institutions of Moses, was
wisely appointed, being designed to teach the Israelites how carefully the familiar
company and conversation of the wicked is to be avoided. He only affirmed, that,
in itself, no kind of meat can defile the mind, which is the man, though by accident
it may ; for instance, when taken in quantity or kind, contrary to the commandment
of God. - - -
As the apostles were not yet fully acquainted with the nature of their Master's
kingdom, they probably supposed that the favour of the rulers of the Jews might
contribute towards its advancement. They were, therefore, concerned, that their
Master disobliged the Pharisees by undervaluing their traditions and condemning
their practices. When they had informed Christ of the displeasure of these haughty
men, he answered, Every plant which my heavenly Father hath not planted shall
he rooted ºup. Though they seem to occupy a place in the garden of God, and to
flourish with luxuriant verdure; yet, as their bitter and pernicious fruit proves that
they are introduced there by no other than the enemy of souls, they shall be rooted
up by their utter and avowed rejection of the Messiah, that they may thus be num-
bered no longer among the saints of the Most High. After applying to them what he
had before observed in the sermon upon the plain, that if the blind lead the blind, both
of them would fall into the ditch, he entered into the house where he usually resided,
to rest himself from the fatigue of addressing and disputing with the multitude.
When he had thus retired, Peter, the most forward of the apostles, enquired the mean-
ing of the expression, that which come out of a man deftleth the man. He then as-
signed the following reason in vindication of his assertion, that from within, out of the
heart of man proceed evil thoughts, adulteries, fornications, murders, thefts,
covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, fool-
ishness. All these evil things come from within and defile the man. Thus did our
Lord beautifully exhibit the true nature of human actions, and load with perpetual
infamy those teachers of religion, who instruct their followers in frivolous super-
stitions, while they neglect, or even oppose, the eternal laws of righteousness and
truth. - - .
Though our Lord did not seek the favour of the Pharisees, nor fear, on proper
occasions, to provoke their resentment; yet, as their plots were levelled at his repu-
tation and his life, and his hour of final suffering was not yet come, he thought it
best to retire into the borders of Phoenicia, and there dwell for a while in a state of
obscurity. His fame, however, had spread so far, that he soon met with those who
personally knew him ; and one of the inhabitants of the country indulged the hope
that he would display his recovering mercy towards her daughter, wilo was under
the influence of an infernal spirit. She therefore cried after him, saying, Have mercy
on me, O Lord, thou Son of David, for I believe that thou art he that was born king
of the Jews, my daughter is grievously veved with a devil. But he, willing to shew
the greatness of her faith, seemed as if he did not hear her, and answered her not a
word. His disciples, though they felt but little pity for a Gentile, yet appear to have
been desirous that he might grant her request, and thus rid himself from her impor-
tunity. But he answered them and said, I am not sent, but unto the lost sheep of
the house of Israel, i. e. my ministry, while here on earth, is to be employed chiefly
in seeking their couversion, though, after I have ascended upon high, the most
224 - LIFE OF CHRIST. *~
beneficial consequences shall result to all the nations of the earth. Then she fell at
his feet, and besought him that he would cast forth the devil out of her daughter.
But he answered, It is not meet to take the children's bread and to cast it to the
dogs ; thus strongly marking the distinction which yet continued to subsist between
the Jews and the Gentiles. Offensive as this expression must have been to a Gentile,
the woman, probably convinced of the excellency of the Jewish religion, or, like the
woman of Samaria, firmly believing in the exalted character of Christ, and therefore
readily admitting whatever he asserted, however opposite it might be to her former
prejudices, still continued her applications. And she said, truth, Lord, yet the dogs
eat of the crumbs which fall from their master's table ; let me, therefore, have only
as much kindness as the dogs of any family enjoy. - Then Jesus answered and said
unto her, O woman, great is thy faith, be it unto thee even as thou wilt. And when
she was come to her house, she found that the evil spirit was ejected, and her daugh-
ter laid upon the bed. This miracle indicated that there was mercy in store for the:
Gentiles, and strongly indicates the duty always to pray and never to faint. *
At length, Jesus, departing from the coasts of Tyre and Sidon, returned to the sea:
of Galilee, through the region of Decapolis, on the east side of Jordan. Somewhere
in this country, they brought to him a man who was deaf, and who had an impediment
in his speech. He had, therefore, either only a partial deafness, or one that was the
effect of some accident or disease. His friends having interceded for him with Christ,
he took him aside from the multitude, and put his fingers into his ears, and he spit
and touched his tongue. And, that the deaf man, who could not be instructed by
language, might consider the source whence all benefits proceed, looking up to heaven,
he sighed and saith unto him, ephphatha, that is, be opened. And straightway his
ears were opened, and the string of his tongue was loosed, and he spake plain. And
he charged them that they should tell no man. However, neither the man nor his
friends obeyed this injunction, but published every where that Christ had done all things
well, making both the deaf to hear, and the dumb to speak,
Jesus having tarried in Decapolis a considerable time, the fame of his being in that
country reached every corner. Wherefore, to avoid the crowds, lie retired into a
desert mountain, beside the sea of Galilee. Here the sick, the lame, the dumb, the
blind, and the maimed, were brought to him from all quarters, and laid down around
him by their friends, who followed him thither. JAnd he healed them. The sight
of so many people in distress moved the compassion of the Son of God exceedingly";
for he graciously healed them all. Particularly on the dumb, who are commonly
deaf also, he not only conferred the faculty of hearing and pronouncing articulate
sounds, but he conveyed into their miuds at once the whole language of their country,
making them perfectly acquainted with all the words in it, their significations, their
feams, their powers, and their uses, so as to comprehend the whole distinctly in their
memories ; and, at the same time, he gave them the habit of speaking it both fluently
and copiously. This was a kind of miracle vastly astonishing. The change that was
produced in the bodies of the men, was but ieast part of it. What passed in their minds
was the grand and principal thing, being an effect so extensive, that nothing inferior
to infinite power could produce it. With respect to the maimed, that is, persons
who had lost their legs and arms, Jesus gave them new members in their stead. Burt
when he thus created such parts of their bodies as were wanting without having any
thing at all as a subject to work upon, the spectators could scarcely have been more
surprised, had they seen him make a whole linman body out of the dust of the earth.
The Jewish multitude seem to have apprehended the greatness of these miracles more
distinctly than the generality of Christians ; for we are told, [Mat, ix. 33.] when Jesús
IIFE OF CHRIST. 229
opened the mouth of a dumb man, the multitude marvelled, saying, “it was never so.
seen in Israel.” [See also Mat. xii. 22, 23. Mark vii. 38.] On this occasion, like-
wise, they were not silent nor unaffected. Insomuch that the multitude wondered when
they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind tº
see : and they glorified the God of Israel. This latter clause makes it probable that
many heathens were now present with our Lord, beheld his miracles, and formed a
just notion of them. It seems, his fame, spreading itself iiito the neighbouring coun-
tries, had made such an impression upon the idolatrous nations, that numbers of them
came from far to hear and see the wonderful man of whom such things were reported,
and, if possible, to experience his healing goodness. Wherefore, when they beheld .
those effects of his power, they were exceedingly struck with them, and broke forth
in praises of the God, by whose assistance and authority he acted : and it may be, also,
from that time forth devoted themselves to his worship. . - .
The multitude above-mentioned continued, at this time, with Jesus, three days : so
Mark accidentally informs us; but he speaks nothing of the transactions which hap-
pened on them. Of these, Matthew has given a general account, in the passage just
now explained. And mow, the multitude having, as on a former occasion, consumed
all the psovision they brought with them, ; Jesus would not send them away without
feeding them, lest they might have fainted on the road home, many of them having
come from far. The disciples, who, it seems, were not thinking now of the former
miraculous dinner, imagined that Jesus, proposed to feed this great multitude in the
natural way, and were greatly surprized at it. They did not reflect, it seems, upon
the former miraculous dinner which Jesus had given to the multitude; or, if they did, .
they had such imperfect conceptions of his power, that they fancied he could not feed .
the multitude a second time. For these wrong motions Jesus did not reprove them,
but meekly asked what meat they had ; and, upon their telling him that they had
£even loaves and a few little fishes, he ordered them to be brought, and cut of these
Inade a second dinner for the multitude by miracle, few or none of them having, pro- .
bably, been present at the former dinner. They seem to have been mostly such as
followed Jesus from the coasts of Tyre and Sidon, and the neighbouring heathen
country. This dinner was, in all respects, like to the first, except in the number of
loaves and fishes, of which it was made; the number of persons who were present at
it ; and the number of baskets that were filled with the fragments that remained. The
loaves made use of at this feast are seven ; the fishes are said to have been little and
few ; the baskets of fragments that remained were seven ; and the people who were fed
were four thousand men, besides women and children, who, no doubt, were equal in
number to, if not more than, the men. At this dinner the multitude were ordered to
sit down, not on the grass, as on the former occasion, but on the ground, the grass being
probably gone. Hence it has been conjectured, that the miracle was performed about
the middle of the summer, the grass in Judea decaying very early, through the ex-
cessive heat of the climate, . The weather, therefore, being good, and the air warm,
the people could remain two or three nights successively in the fields. He gave thanks
for the fishes separately, and distributed them 'separately, The evangelists, having, in
the history of the former dinner, described the manner in which the multitude was set
down, thought it needless, on this occasion, to say any thing of that particular 3 pro-
bably, because they were ranged, as before, in companies, by hundreds, and by fifties:
Matthew tells us, that, having fed the multitude, Jesus tºok a boat and passed over
to the coasts of Magdala, in quest of more opportunities to instruct and heal mankind.
Mark says, he came into the pirts of Dalmanutha. But the evangelists may easil y be
seconciled, by suppºsing that Dalmanutha was a city and territory within the districk
-- - - - - . - G § - * ...” .
236. - LIFE OF CHRIST.
of Magdala. Reland mentions a castle, called Magdala, not far from Gamiaba, which
iſe thinks gave this region its name.
While Jesus was in Dalmanutha, or Magdala, the Pharisees, having heard of the
second miraculous dinner, and fearing that the whole common people would own him
for Messiah, resolved to confute his pretensiºns fully and publicly, For this purpose,
they came forth with the Sadducees, who, though the opposites and rivals of the
Pharisees in all other matters, joined them in their design of oppressing Jesus, and,
along with them, demanded the sign from heaven. It seems, the Jews, understanding
the prophecy, Dan, vii. 13, literally expected that the Messiah would make his first
public appearance in the clouds of heaven, and take unto himself glory and a temporal
kingdom. Agreeably to this, Josephus, describing the state of affairs in Judea under
Felix, tells us, that the deceivers, pretending to inspiration, endeavoured to bring
about changes ; and so, making the people mad, led them into the wilderness, as if
they had been to shew them signs of liberty. Wherefore, when the Pharisees desired
Jesus to shew them a sign from heaven, they certainly meant that he should demon-
strate himself to be the Messiah, by coming from heaven with great pomp, and wresting
the kingdom out of the hands of the Romans. These hypocrites craftily feigned an
inclination to believe, if he would but give them sufficient evidence of his mission,
hoping that he would fail in the proof which they required, and thus for ever destroy
his own success. But as the proofs which Jesus had already afforded of the divinity
of his mission were sufficiently, convincing, he did not condescend to grant their re-
quest; but, having reproached them with having a better knowledge of approaching
rain or sun-shine, than of the advent of his kingdom, repeated what he had before
observed concerning the sign of the prophet Jonas, and left them, and departed.
Having thus left the Pharisees, he again entered the vessel, and crossed over to the
other side of the lake. By this time, the seven baskets of fragments appear to have
been consumed, and the disciples had forgotten to take bread, having only a loaf with
them. In the course of their voyage, he charged them, saying, take heed of the leaven
of the Pharisees, and of the Sadducees, or of Herod. ... And the disciples supposed
that, as the doctors prohibited the use of the leaven of heathens and Samaritans, he
forbade them to buy bread of either sect, lest it might be made with leaven some how
impure, and so looked on this advice for their meglecting to take bread with them.
He reproved their want of faith in having so soon forgot his miraculous power of
supplying them with bread ; and hinted to them, that he referred, not to such leaven
as is used for the fermenting of bread, but to the self-righteous pride of the Pharisees,
and the speculative infidelity of their rivals, the Sadducees, -
Having crossed the lake, Christ either landed at Bethsaida, or went thither very
soon ; for, in the next passage of the history, [Mark, viii, 22.26.] we find him
curing a blind man, who was brought to him there. In this miracle there are two
things remarkable : 1. Our Lord led the man out of the city before he would heal
him ; and, when the cure was performed, he forbade him to return thither, or so much
as to tell it to any one who lived in the town. The reason is supposed to be, that the
inhabitants of Bethsaida, having been for a long time solicitous to have him, acknow-
ledged as a temporal Messiah, would have been excited, by this new display of his
power, to take him by force, and make him a king, 2. In giving sight to this blind
man, Jesus did not, as on other occasions of a like nature, impart the faculty all at
once, but by degrees : for, at the first, the man saw things but obscurely ; then, by-a
second imposition of Christ's hands, he had a clear sight of every object in view.
Our Lord's intention in this might be, to make it evident that, in his cures, he was not
confined to one method of operation, but could dispense them in what manner he
Ll FE OF CHRIST. 22?
pleased, In the mean time, though the cure was performed by degrees, it was
accomplished in so short a space of time, as to make it evident that it was not produced
by any natural efficacy of our Lord’s spittle or touch, but merely by the exertion of
his miraculous power. The blind man's expression after the first imposition of Christ's
hands, may easily be accounted for, on supposition that he was not born blind, but
lost his sight by some accident ; for, if that was the case, he might have retained the
idea both of men and trees: in which light, his words, I see men as trees walking,
express the indistinctness of his vision very properly.
From Bethsaida Jesus went north, into the territory of Caesaria Philippi. Here,
after having prayed with his disciples, he inquired of them what was the general
opinion entertained of his character. And they said, some say thou art John the
Baptist, some Elias, and others Jeremias, or one of the prophets. Thus most of
the people took Jesus of Nazareth for a different person from what he was, because
he did not appear with that external grandeur with which they supposed the Messiah
was to be adorned. Wherefore, that he might know whether his disciples, who had
long enjoyed the benefit of his doctrine and miracles, had formed a juster idea of his
character, he asked them what they thought of him themselves. Simon, in the name
of the rest, replied, that they firmly believed him to be the Christ, the Son of the
living God, the long expected Messiah, who was a person of infinitely greater dignity
than Jeremiah, or Elijah, or John the Baptist, or any other mortal man. The epithet
of living is here given to the true God with the greatest propriety, as it distinguishes
him from the heathen idols, which were things without life, stocks and stones, the
work of men's hands. He accepted the title of Messiah, congratulating Simon on the
knowledge which he had of his person and function; a knowledge which had been
communicated to him merely by the teaching of God. Moreover, in allusion to his
surname of Peter, which signifies a rock, Jesus promised that he should have a .
principal hand in establishing his kingdom. The Christian chnrch was to be
erected on his labours, as on a solid foundation : so that it should never be destroyed
while the world lasted. [Mat. xvi. 19.] And I will give unto thee the keys of the
kingdom of heaven : thou shalt open the gospel dispensation both to Jews and Gen.--
tiles, for thou shalt be the first preacher of the gospel to both in point of time. And
whatsoever thou shalt bind on earth shall be bound in heaven ; and whatsoever thots.
shalt loose on earth shall be loosed in heaven. Whatsoever thou shalt preach as a .
precept of the gospel, or term of men's salvation, 'shall be ratified in heaven as such ;
because thou shalt have the infallible direction of the Spirit of God in this matter.
He then charged his disciples that they should keep his character a profound secret, .
as he was speedily to suffer death as an impostor, and to rise again on the third day.
Perhaps his meaning was, that he did not wish. it to be proclaimed that he was the
Messiah, lest the multitude, who were inclined to espouse his cause from a mistaken
notion of the nature of his kingdom, should rise in arms to deliver him from the power
of their rulers. Christ thought fit to foretel his own sufferings plainly, in order to .
depress the towering imaginations which had, no doubt, arisen in the minds of his
apostles, from their misunderstanding the preceding discourses. Though their faith
was now so confirmed that they might receive this information without being in danger .
of forsaking him, Peter, whom he had been so lately honouring with the keys of the
kingdom, conld not help being much displeased to hear his Master talk of dying in
Jerusalem, immediately after he had been saluted Messiah, and had accepted that
sacred title. [Mat. xvi. 22, 23.] Then Peter took him, and began to rebuke him,
saying, be it far from thee, Lord ; this shall not be unto thee. Tºut he turned and
scid unto Peter, Get thee behind me, à: thou art an offence unto me , for thouse.
Y-- g, 2 -
328 * LIFE OF CHRIST,
savoureșt not the things that be of God, but of those that be of men. The appellation,
Satan, should here be understood merely, as in a former instance, as denoting an
adversary, one who, filled with the ideas of a carnal kingdom, might, in, a certain
limited sense, be deemed an adversary to the pure and spiritual kingdom of Christ.
Because Peter's indecent behaviour proceeded from the love of the world and its
pleasures, Christ thought proper publicly to declare that all his followers must not
only deny themselves of every unlawful pleasure, but be contented to suffer man
things for his name's sake. But, to encourage them to so hard a warfare, he further
assured them, that he that would save his life should lose it ; so he that should lose his
life by dying for his sake, should find it in the everlasting salvation of his soul. For
what is a man profited if he shall gain the whole world, and lose his own soul, or what,
at the last great day, shall he give in earchange for his soul ? Whosoever, thcrefore,
shall be ashamed of me and of 1my words, in this adulterous and sinful generation, who-
soever shall be ashamed to avow himself my follower in the midst of persecution,
of him shall the Son of man be ashamed, when he cometh in the glory of his Father,
with the holy angels. - -
For the Son of man shall come in the glory of his Father, with his angels, and then
he shall reward every man according to his works ; reward him, not with the honours
of a temporal kingdom, great offices, and large possessions, but with the joys of
immortality. He shall come in his own glory, the glory peculiar to him as God-man ;
probably, the majesty and splendour of his glorified body, a visible representation of
which he exhibited in the transfiguration about a week after this discourse was
delivered. He shall come, also, in the glory of the Father, augustly arrayed with the
inaccessible light wherein God dwells ; and which, darting through and enlightening
all space with its ineffable brightness, shall make even the sun to disappear. Withal,
to render his advent to judge the world the more grand, he will come with his holy
angels, attended by the whole host, iMat. xxv. 31.] a vast train ready to execute
his commands. In this majesty, the Lord shall descend from heaven with a shout,
with the voice of the archangel, and with the trump of God, Il Thes. iv. 16.] making
heaven, earth, and hell, to resound. The dead of all countries and times hear the
tremendous call. Hark! the living, filled with joy, exult at the approach of God;
or, seized with inexpressible terror, send up doleful cries, and are all changed in a
moment, in the twinkling of an eye. Behold ! the dead press forth from their graves,
following each other in close procession. The earth seems quick, and the sea gives up
its dead. Mark the beauty, the boldness, and the gladness, of some springing up
to honour : but the ghastly countenances, the trembling, and the despair of others,
arising to shame and everlasting contempt See how amazed and terrified they look 1
with what vehemence they wish the extinction of their being ! Fain would they fly,
but cannot. Impelled by a force strong as necessity, they hasten to the place of judg-
ment. As they advance, the sight of the tribunal from afar strikes new terror ; they
come on in the deepest silence, and gather round the throne by thousands of thousands.
In the mean time, the angels, having brought up their bands from the uttermost parts
of the earth, fly round the numberless multitude, singing melodiously with foud voices,
for joy that the day of general retribution is come, when vice shall be thrown down
from its high usurpation ; virtue exalted from its debasement to its superior station ;
the intricacies of providence unravelled; the perfections of God windicated; the church
of God, purchased with his blood, cleared of them that do iniquity, and of every thing
that offendeth, and established impeccable for ever. [Psalm lxviii. 1.] Let God arise,
#et his enemies be scattered. As smoke is driven away, so drive them away. As war
welteth before the fire, so let the wicked perish at the presence of God. But let the righ-
LIFE OF CHRIST. 229
teous he glad, let them rejoice before God, yea, let them erceedingly, rejoice. [Rev.
xviii. 8.] For strong is the Lord God who judgeth. And now the Son of ma"
appears on the throne of his glory, and all nations, princes, warriors, nobles, the rich,
the poor, all stript of their train and attendance, and every external distinction, stand
naked and equal before him, silently waiting to be sentenced to their unchangeable
state. And every individual is filled with an awful consciousness that he in particular
is the object of the observation of Almighty God, manifest in his sight, and actually
under his eye ; so that there is not one single person concealed in the immensity of the
crowd. The Judge, who can be biassed by no bribes, softened by no subtle insinu-
ations, imposed upon by no feigned excuses, having been himself privy to the most
secret actions of each, needs no evidence, but distinguishes with an unerring certainty.
He speaks Come from among them my people, that ye receive not of their plagues.
They separate. They feel their judge within them, and hasten to their proper places :
the righteous on one hand of the throne, and the wicked on the other, not so much
as one of the wicked daring to join himself with the just. Here the righteous, most
, beautiful with the brightness of virtue, stand serene in their looks, and full of hope,
at the bar of God ; a glad company —whilst the wicked, confounded at the remem-
brance of their lives, and terrified at the thought of what is come, hang down their
heads, inwardly cursing the day of their birth, and wishing a thousand and a thousand
times that the rocks would fall on them, and the mountains cover them : but in Väir
for there is no escaping, nor appealing, from this tribunal. Behold, with mercy
shining in his countenance, and mild majesty, the king invites the righteous to take
possession of the kingdom prepared for them from the foundation of the world.
But, with angry frowns, he drives the wicked away into punishment that shall have no
end, no refreshment, no alleviation. Everlasting punishment O the rejoicing ! O
the lamenting ! The triumphant shouting of ascending saints caught up in the clouds
to be ever with the Lord! The horror, the despair, the hideous shrieking of the damned,
when they see hell gaping, hear the devils roaring, and feel the unspeakable torment
of an awakened conscience. Now they bitterly cry for death; but death flies from
them. Now they envy the righteous, and gladly would be such ; but all too late —
Lo! the Son of God bows his head, the signal for his servants, the heavens and the
earth, to depart, their work heing at an end. See with a terrible thundering noise,
the heavens pass away, the elements melt with fervent heat, and the earth, and all
the works that be therein, are burnt up ! The frame of nature dissolves | Earth,
zeas, skies, all vanish together, making way for the new heaven and the new earth.
It appears The happy land of promise, formed by the hand of God, large, beautiful,
and pleasant, a fit habitation for his favourite people, and long expected by them as
their country. Here, all the righteous, great and small, are assembled, making one
vast blessed society, even the kingdom, and the city of God. Here God manifests
himself in a peculiar manner to his servants, and wipes away all tears from off their
faces, and adorns them with the beauties of immortality, glorious to behold. Here
they drink fulness of joys from the chrystal river proceeding out of the throne of
Cod and of the Lamb, and eat of the tree of life. ...And there shall be no more death,
neither sorrow. nor-crying, neither shall there be any more pain. But every one,
happy in himself, imparts the blessings to his fellows ; for mutual love warms every
breast, love, like that which subsists between the Father and the Son ; mutual con-
ference on the sublimest subjects, refreshes every spirit with the divine repasts of
wisdom ; and joys, flowing from the tenderest friendships, fixed on the stable founda-
tion of an immoveable virtue, gladden every heart. All the servants of God serve
him in perfect holiness, see his face, feel transports of joy, and, by thc redection of
230 Life of christ.
his glory, shine as the sun in the firmament for ever and ever, JAnd there shall be no
night there, and they need no candle, neither the light of the sum : for the Lord
God giveth them light, and they reign for ever and ever. Happy day! happy place
happy people ! O blessed hope of joining that glorious society : All the servants
of God shall serve him, and see his face. Serve God and see his face {, what an im-
mensity of felicity is here ! Imagination faints with fatigue of stretching itself to com-
prehend the vast, the unmeasurable, thought. -
And he said unto them, there are some standing here, which shall not taste of
death, till they see the Son of man coming in his kingdom. You need not doubt
that there shall be a day of judgment; for there are some here present that shall not
die, before they see a faint representation of the glory with which I shall come, and
an eminent example of my power exercised on the men of the present age. Accord-
ingly, the disciples saw their Master coming in his kingdom, when they were witnesses
of his transfiguration, resurrection, and ascension ; had the miraculous gifts of the
spirit conferred upon them; and lived to see Jerusalem, with the Jewish state,
destroyed, and the gospel propagated through the greatest part of the then known
world. - - t - -
About six days, if we reckon exclusively, and about eight days, if we reckon in-
clusively, after our Lord had accepted the title of Messiah, happening to be with
his disciples and the mnltitude in the country of Caesaria Philippi, he left them in
the plain, and went up into an exceeding high mountain, with Peter, the most zealous,
James, who was probably the most active, and John, the most beloved disciple. In
this solitude, while Jesus was praying with the three, he was transfigured. His face
now became radiant and dazzling ; for it shone like the sun in its unclouded and me-
ridian clearness: his garment acquired a snowy whiteness, sweetly refulgent, but, in a
degree, inferior to the lustre of his countenance. Thus, for a little while, during his
state of humiliation, the Son of God permitted the glory of his divinity to break forth
and shine through the veil of his human nature, with which it was covered. Moreover,
to heighten the grandeur and solemnity of the scene, Moses, the great law-giver of
the Jews, and Elijah, who had been a most zealous defender of the law, appeared,
dressed in all the beauties of immortality. The disciples were asleep when the
transfiguration began, and thus lost the pleasure of hearing a part of the conversation
between the blessed Redeemer and these two glorious saints. In general, however,
they heard, enough to give them to understand that the subject they talked of was
the atoning death of Jesus, by which he was about to redeem lost sinners to himself;
a subject that had given great offence to the disciples, and, above all, to Peter, a few.
days before. Probably, the streams of light which issued from the body, and especially.
from the countenance of Christ, and the voices of Moses and Elias talking with him,
made such;an impression on the senses of the disciples, as awakened them from their
sleep. Opening their eyes, they beheld, with unutterable amazement, their Master
in the majesty of his transfigured state, and his illustrious attendants, whom they
might know to be Moses and Elias, either by revelation, by what.they said, or by the
appellations which Jesus gave them when speaking to them. Peter, particularly,
being both afraid and gladº at the sight; was in the utmost confusion. Nevertheless,
the forwardness of his disposition prompted him to say something, and he requested
permission to build three tabernacles, one for our Lord, and one for each of these
holy men ; for he said it was good to remain there. Perhaps he now thought that :
the glorious reign of Messiah was at this instant begun, and intended to call up the . .
multitude to behold the glory of his Lord. While he yet spake, a bright cloud over-
shadowed them, and they feared as they cntered into the cloud, their hopes being:
LIFE OF CHRIST. 23i
blasted by the disappearing of the two messengers from heaven, and behold a voice
came out of the cloud, which said, This is my belovcd Son, in whom I am well pleased,
hear ye him. The voice, as Dr. Macknight well remarks, uttering these words just
as Moses and Elias disappeared, intimated that men were no longer to hearken unto
them, speaking in the law ; but, for the future, were to obey Jesus, because Moses
and Elias, though both eminent in their stations, were only servants ; whereas, this
was God’s beloved Son. Besides, the thing uttered by the voice, hear ye him, plainly
alluding to Deut. xviii. 15, signified, that Jesus was the prophet of whom Moses
spake in that passage, “ The Lord thy God will raise up unto thee a prophet from
the midst of thee, of thy brethren, like unto me ; unto him ye shall hearken.” When
the three disciples heard the voice coming from the clonds, loud as thunder, and full
of divine majesty, such as mortal ears were unaccustomed to hear, they fell flat to the
ground, on their faces, being in a great panic ; an effect which visions of this kind
commonly had on the prophets and holy men that were favoured with them. In
this condition the disciples continued, till Jesus came to them, raised them up, and
dispelled their fears. * - - - -
Jesus and his disciples having been in the mountain all night, the transfiguration
may be supposed to have happened either in the day-time or in the night. That it
was night, is probable from the disciples falling asleep while Jesus prayed, a circum-
stance which could not well happen by day to all three at once, and in the open air.
Next morning, as they were coming down from the mountain, Jesus charged the
apostles to conceal what they had seen. He had good reasons for this conduct. He
knew that the world, and even his own disciples, were not yet capable of compre-
hending the design of his transfiguration, nor of the appearing of Moses and Elias;
and that, if this transaction had been published before his resurrection, it might have
appeared incredible, because hitherto nothing but afflictions and persecutions had
attended him. The disciples obeyed the injunction, though they were at a loss to
understand what the rising from the dead should mean, and questioned much among
themselves respecting this matter. Being also surprised at the sudden disappearance
of Elijah, they enquired of their Master why the scribes asserted that Elias must
first come. Our Lord did not deny the necessity of Elijah's coming before Messiah,
according to Malachi's prediction, but assured his disciples that he was already come,
and described the treatment he had met with from the nation in such a manner, as to
make them understand that he was speaking of John the Baptist. At the same
time, he told them, that though the Baptist's ministry was excellently calculated for
producing all the effects which were ascribed to it by the prophets, they needed
not be surprized to find that it had not had all the success which might have been
expected from it, and that the Baptist had met with much opposition and persecution;
for that the person and preaching of the Messiah should meet with the same treatment.
; considering attentively these particulars, they understood that he meant John the
aptist. -
As Jesus came down to the plain with his disciples, he saw the nine surrounded
by a great multitude, and the scribes disputing with them. Probably, the multitude
had remained there all night, waiting till Jesus should return. When the people
looked on him as he was coming, they were greatly amazed ; and, running to him,
they saluted him with particular reverence. It seems, that as Moses's face shone
several hours after he had been with God on the mount, so something of the glory of
the transfiguration remaining in our Lord’s countenance, and on his raiment, might
astonish the multitude, and attract their veneration. When the salutations of the
ºnultitude were over, Jesus asked the scribes whet was the subject of their debate
_*"
282 LIFE OF CHRIST. \
with his disciples. [Mark ix. 17, 18.] And one of the multitude answered and said,
Master, I have brought unto thee-my son, which hath a dumb spirit. ..And where-
soevcr he taketh him he teameth him, and he foamcth and gnasheth with his teeth,
and he pineth away , and I spake to thy disciples that they should cast him out, and
they could not. From the man’s giving this narrative in answer to what Jesus said
sto the scribes, what question ye with them 2 it appears, that the scribes had been
disputing with the disciples about the cure of this youth, which they unsuccess-
fully attempted. Perhaps their want of success had given the scribes occasion
to boast, that a devil was found, which neither the disciples nor their Master was
able to cast cut. But the disciples affirming that this devil, however obstinate,
was not able to withstand their Master, the debate was drawn out to some length.
As Jesus had already given so many unquestionable demonstrations of his power,
that the behaviour of the scribes in this, as in every other instance, discovered
the most criminal infidelity, and fully justified the epithets which he gave them
when he said, O faithless and perverse generation, how long shall I be with you ?
how long shall I suffer you ? Then, turning to the father of the youth, he said,
Bring thy son hither. Immediately on his being brought, the evil spirit, by whom
he was possessed, cast him to the ground, and filled him with the most violent
agitation. This was permitted, no doubt, to try the faith of the father, and demon-
strate the greatmess of Christ’s power. The poor man, beholding the wretched con-
dition of his son, simply related the story of his sufferings, and begged of Christ
that, if he were able, he would afford him relief. Jesus said unto him, in allusion
to the expressions of diffidence which he uttered, if thou canst believe, all things are
possible to him that believeth. The father hearing this, cried out, with tears, that he
believed, and besought Jesus to supply, by his goodness and pity, whatever defi-
ciency he might find in his faith. . But the vehemence with which he spake, occa-
sioned by the greatness of his grief, bringing the crowd about them, Jesus, to prevent
farther disturbance, immediately ordered the unclean spirit to depart from the youth,
and never trouble him more. This command was instantly obeyed ; for the devil'
came out of the youth, making a hideous howling, and convulsing him to such a
degree, that he lay senseless and without motion, as one dead, till Jesus took him
by the hand, instantly brought him to life, and then delivered him to his father per-
fectly restored." f
It is remarkable, that, on this occasion, the nine disciples remained quite silent
before the multitude. They were ashamed, perhaps, and vexed, lest, through
some fault of their own, they had lost the power of miracles, formerly conferred
on them. But when they came with Jesus to their lodging, they asked the reason
why they could "not cast out that particular demon. And Jesus said unto them,
because of your unbelief. Knowing that you doubted whether I was able to make
you cast out this devil, I ordered it so that he would not go out at your command,
for a reproof of the weakness of your faith. It seems, the disciples had attempted to
cast him out. In the mean time, to encourage them, Jesus described the efficacy.
of the faith of miracles. For verily I say writo you, if ye have faith as a grain of
inustard-seed, ye shall say unto this nountain, remove hence to yonder place, and
it shall remoee, and nothing shall be impossible unto you. Ye shall, by that faith, be
able to accomplish the most difficult things in all cases, where the glory of God and
the good of his church are concerned. Howbeit, this kind (of demon) goeth not vut
but by prayer and fasting, these exercises contributing to increase the degree of faith.
LIFE OF CHRIST 333
CHAPTER IX.
From THE TRANSFIGURATION, To THu FEAST of DEDICATIon.
Christ teaches his disciples humility by the evample of a little child---conversation re-
specting one that cast out devils in his name---how many passovers there were in the
ministry of Christ---he goes to the feast of tabernacles---dismisses the woman taken
in adultery, and cures the man who was born blind--is refused lodging in Samaria---
some offer to follow him---seventy disciples are sent forth, perform their office, and
return rejoicing in their success---the good Samaritan---Christ's visit to Bethany---
goes to the feast of dedication---finds the man that had been born blind---is the good
Shepherd---discourses with the Jews in Solomon's porch---retires beyond Jordan. .
Soon after this conversation had been held, our Lord journeyed with his disciples
from Caesarea Philippi to Galilee; and, as they were travelling, again informed
them concerning his death and resurrection, a prediction which filled them with dismay.
Having arrived, Peter, at whose house he lodged, was called upon to pay the tribute
of a half shekel, or fifteen pence of our money, which was levied either for the service
of the temple, or, as Beza thinks, for that of the Romans. They demanded the tribute
for Jesus from Peter, either because the house in which Jesus lived was his, or because
they observed him to be of a more forward disposition than the rest, or because none
of them were with him at that time but Peter. Peter told the collectors that his
Master would pay the tribute, and consequently made a sort of promise to procure it
for them. Yet, when he considered the matter more maturely, he was afraid to speak
to the Messiah concerning his paying taxes on any pretence whatsoever. In the mean
time, Jesus, knowing both what had happened and what Peter was thinking, saved
him the pain of introducing the discourse, saying, what thinkest thou Simon 2 of whom
do the kings of the earth take custom or tribute 2 of their own children or of strangers ?
Peter saith unto him, of strangers. Jesus saith unto him, then are the children free :
insinuating, that because he was himself the Son of the great King, to whom heaven,
earth, and sea, with all things in them, belong, he was not obliged to pay tribute,
as holding any thing by a derived right from any king whatever. Or if, as is more
probable, the contribution was made for the service and reparation of the temple,
his meaning was, that, being the Son of him to whom the tribute was paid, he could
justly have excused himself. Nevertheless, that he might not give offence, he sent
Peter to the lake with a line and a hook, telling him, that in the mouth of the first
fish that came up he should find a Grecian piece of money, called a slater, equal in
Walue to four drachmas, or one shekel of Jewish money, the sum required for them twº-
H h
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234 LIFE OF CHRIST.
&
The grief which our Lord's followers felt in consequence of the intimations he had
given of his sufferings had now so far subsided, that a day or two after, as they were
travelling to Capernaum, some of them, forming a separate company, fell into a
violent dispute respecting the chief posts in their Master's kingdom. This debate
Jesus overheard ; and though he said nothing to them at the time, yet, after the
receivers of the didrachmas were gone, he did not fail to ask them what it was they
had been contending about on the road. But they held their peace. And he sat down,
and called the twelve, and saith unto them, if any man desire to be first, the same shall
be last of all, and servant of all. The disposition which he shall indulge in wishing
for distinction in my kingdom, will render it necessary that he should occupy only the
lowest situations in it, as it respects offices; and will prevent him from being dis-
tinguished by any abundant share of the influences of my spirit. Further to check
these foolish emulations, he placed a little child in the midst of his disciples, and said,
Verily I say unto you, except ye be converted, and become as little children, ye shall
not enter into the kingdom of heaven ; so far shall ye be from becoming the greatest
in my kingdom, that ye shall not so much as enter into it at all, unless ye be like little
children, free from pride, covetousness, and ambition; and resemble them in humility,
sincerity, and docility, and in disengagement of affection from the things of the present
life, which fire the ambition of grown men. But he inculcated humility more es-
pecially by this argument, that it leads one directly to that greatness which the dis-
ciples were ignorantly aspiring after. [Mat, xviii. 4.] Whosoever, therefore, shall
humble himself as this little child, the same is greatest in the kingdom of heaven : who-
soever rests satisfied with the province which God has assigned him, whatever it may
be ; and meekly receives all the divine instructions, though contrary to his own in-
clinations, and prefers others; in honour, such a person is really the greatest in my
kingdom. Next, to shew how acceptable a grace humility is, he took the child up
in his arms, and declared that kindness to such as humbled themselves like little
children is, in reality, kindness shewed to him, especially if it be done out of obedience
to his command. [Luke ix. 48 J And he said unto them, whosoever shall receive this
child in my name : whosoever sheweth kindness even to the least of my disciples;
whosoever encourages and assists such because he belongs to me ; receiveth me. And
whosoever shall receive me, receiveth him that sent me ; for he that is least among you
all, in respect of humbling himself to do good offices, the same shall be great. In this
manner did Jesus recommend to his followers a perpetual spiritual infancy, consisting
in an holy simplicity, meek docility, and unfeigned humility.
John now informed his Master, that having seen some one casting out devils in his
name, he had forbidden him. Without enquiring whether this might be one of the
Baptist’s disciples, or a Jewish exorcist, Jesus said, forbid him not ; for there is no
man which shall do a miracle in my name that can lightly speak coil of me: be the person
who he will, he must have a high notion of my power, since he sees the devils go out
at mentioning my name. Besides, he that is not against us is on our part : you
should consider that, in the present circumstances, every one who does not oppose and
persecute is a friend ; and that the ejection of demons in my name will advance my
reputation and promote my interest, although those who cast them out should have no
intention to do either : nay, though the devils which are cast out should intend the
contrary. Farther to shew the apostkes that they had been in the wrong to discourage
this person, who must have entertained a great veneration for their Master, and was
in a fair way to become his follower, he told them, that the lowest degree of respect
which any one shewed him, though in was but the giving a cup of cold water to his
thirsty disciple, is acceptable to him, and shall not lose its reward. And whosoevel
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LIFE OF CHRIST. - 235
shall offend, or, as Dr. Campbell more correctly translates it, shall ensnare one of these
little ones that believe in me; whosoever shall make one of these little ones to stumble,
so the Greek word properly signifies; whosoever shall tempt them to sin, it is better
jor him that a mill-stone were hanged about his neck, and he were cast into the sea.
Hence he inferred, that it is better to deny one's self the greatest earthly satisfactions,
and to part with every thing most precious, represented by the figures of a hand, a
foot, an eye, than by these things to cause the weakest of his friends to stumble, as
some of the disciples had lately done. The amputation of our hands and feet, and
the digging out of our eyes when they cause us to offend, import, also, that we should
deny ourselves such use of our senses and members as may lead us to sin. Thus the
mand and the eye are to be turned away from those alluring objects which raise in us.
lust and ambition. The foot must be restrained from carrying us into evil company,
unlawful diversions, and forbidden pleasures. Nor can we complain of these injunc-
tions as severe, since by tempting others to sin, as well as by sinning ourselves, we are
exposed to the eternal punishments of hell. For every one shall be salted with fire,
and every sacrifice shall be salted with salt. Salt is good ; but if the salt have lost
his saltness, wherewith will ye season it 2 Have salt in yourselves. The argument
stands thus: that ye, my apostles, do purify yourselves, is absolutely necessary, not
only on account of your own future well-being, but for the sake of mankind, who
are to be salted by you; for the fire that is seasoned with piety and virtue by your
doctrine and example, and so put in a fit condition for being offered unto God, in op-
position to the condition of the wicked, who, being an abhorring unto all flesh, must:
pe consumed by the worm that never dies, and the fire that is not quenched. The
necessity of men's being thus seasoned with grace in order to their becoming acceptable
sacrifices unto God, you may learn from its being typically represented under the law,
by the priests saltiug the sacrifices for the fire of the altar with salt. Having, there-
fore, this high honour of salting mankind for the altar of heaven conferred on you.
it is fit that ye contain in yourselves the spiritual salt of all the graces, and particularly
the holy salt of love and peace, in order that you may be, as much as possible, free.
from the rottenness of ambition, and pride, and contention, and cvery evil work.
[Mark ix. 50.] Have ye salt in yourselves, and have peace one with another. Take
heed that ye despise not one of these little ones : for I say unto you, that in heaven
their angels do always behold the face of any Father, which is in heaven. Some suppose.
that our Lord here means that every particular saint has a guardian angel assigned
him ; others, that he refers only in general to that care which i exercised by the
ministering spirits that are sent forth to minister to them that are hºirs of Salvation.
He concluded by telling them, that the Son of man was come to seek and to save that
which is lost; and, by delivering the parable of the lost sheep, which its owner found
after much painful searching, he eminently displayed the immense care which the Al-
mighty has taken with respect to the preservation of the least of his people.
Having thus spoken to the persons offending, he addressed his discourse to the
persons offended, shewing them in what manner they ought to behave towards an
offending brother : first of all, his fault is to be represented to him privately, in order
that he may be thus brought to a sense of his sins, and so saved from the guilt of
unrepented transgression. But if this gentle method has not the desired effect, two.
or more grave persons shall concur in the rebuke, that he may be convinced He is in
the wrong. If he still remains obstinate, his offence is to be told to the church, or
the particular congregation of the faithful to which he belongs ; whose sentence being
deciared, will shew him that, in the judgment of all good men, the other has don:
his duty, and that he is to blame. º ..if this does not make an impression upo."
H h Ž sºrrº- • -
236 -- LIFE OF CHRIST.
him, he is to be considered as an incorrigible sinner, whose company and conversation,
being contagious, ought to be shunned by all who have any love of goodness : but if
he neglect to hear the church, let him be unto thee as an heathem man and a publican.
Next Jesus conferred on his disciples in general the power of binding and loosing;
which he had formerly honoured Peter with singly. In the former grant, the power
of binding and loosing had respect to nothing but doctrine. Whatever Peter declared
lawful and unlawful, should be held so by heaven : whereas here, it relates, not to
doctrine only, but to discipline also. If, by their admonition, . whether public or
private, the apostles brought their brethren to repentance, they loosed the guilt of their
sins, the fetters by which divine justice detains men its prisoners ; or, as it is expressed
in the preceding verse, they gained their brethren, i. e. saved them from perishing.
On the other hand, if the offending brother continued impenitent after the methods
prescribed were all tried, they bound his guilt the faster upon him ; because, according
to the laws of heaven, the method of salvation, which they were to preach by inspira-
tion, none but penitents shall obtain pardon. *
Farther to encourage good men to be very earnest in their endeavours to bring
sinners to repentance, he assured then), that if they prayed to God for it, he would
hear them, provided it was agreeable to the wise ends of his providence. Then came
Peter to him and said, Lord, how oft shall my brother sin against me and I forgive him 2
till seven times 2 Jesus saith, I say not unto thee till seven times, but until seventy
times seven. This excellent morality he illustrated by the parable of the two servants,
debtors to one Lord ; in which is shown the necessity of forgiving the greatest in-
juries in every case, where the offending party is sensible of his fault, and promises
amendment, a necessity of the strongest kind arising from this law of the divine goveru-
ment, that it is the condition upon which God forgives our offences against him. There-
fore the kingdom of heaven is likened unto a certain king, which would take account of
his servants : because I order you to forgive all who repent of the injuries they have
done you, therefore the method in which you are to be treated by me at the last day, if
you refuse forgiveness, may be represented by the behaviour of a certain king towards
his servants, when he took account of them. And when he had began to reckon, or
inspect their accounts, one was brought unto him, probably his steward or treasurer,
who, having had the management of his revenue, owed him no less than ten thousand
talents, that is, upwards of one million, eight hundred and seventy thousand pounds
sterling ; and who, upon enquiry, was found to have nothing. Wherefore, as it
plainly appeared, by his having run through such vast sums, that he had been both
negligent and extravagant, his lord ordered the law to be executed against him. But
forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and
children, and all that he had, and payment to be made. Not that the value of him and
his family, and effects, was any way equal to the debt, but as a punishment of his
wickedness ; for, on any other supposition, it is hard to conceive how his lord, whose
humanity and goodness was so great, came to take such a rigorous measure ; especially
as the advantage thence accruing to himself must have been but a trifle in comparison
of his loss. The steward thus being put in mind of his debt, and threatened with the
execution of the law, durst neither deny it nor make light of it, as many do who are
admonished with respect to their sins : for the accounts were at hand, and the offi-
cers had laid hold of him to bind him. In great perplexity, therefore, he fell down
on the ground, and besought his lord, with many tears, to have patience, promising
to påy the whole debt. The confusion he was in made him say this without con-
sideration; for the debt which he owed was a sum by far too great for one advanced
in years, as he was, and who had nothing, ever to think of acquiring. However, his
Li H'E OF CHRIST. - 287
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Hord, being of an exceeding generous and merciful disposition, was touched with
his distress, and had compassion on him, and oedered him to be loosed. Then the lord
of that servant was moved with compassion, and loosed him, and forgave him the debt,
that is, did not insist on present payment ; for he afterwards exacted the debt. But
The same servant went out, and found one of his fellow-servants which owed him aw
hundred pence; and he laid hands on him, and took him by the throat, saying, pay me
that thou owest. The Roman penny, or denarius, which is here spoken of, being in
value about seven-pence halfpenny of our money, the whole sum that was due to him
did not much exceed three pounds sterling. Therefore, his craving this trifle in so
rough a manner immediately on coming out of the palace where so much lenity had
been shewed to him, in a matter of far greater importance, manifested the very basest
disposition in the man. Though this poor man's creditor was a fellow-servant, and
consequently no more than his equal in rank, he humbly fell down at his feet, and,
with the same earnestness, entreated him, as he had done his lord, making him a pro-
mise of payment ; which there was not only a possibility, but a probability of his
performing. Nevertheless, the other forgetting the much greater mercy that had been .
so lately shewn to himself in the like circumstances, by their common master, was
insolent and inexorable, and would not wait a mobient, but went immediately and cast
the man into prison. Such inhumanity so much afflicted his fellow-servants, that they
came and informed their lord of the transaction. Then his lord, after he called him,
said unto him, O thou wicked servant, I forgave thee all that debt, the vast sums thou
owedst, because thou desiredst me; should not thou also have had compassion on th9
fellow-servant, even as I had pity on thee. And his lord was wroth, and delivered
him to the tormentors for the punishment of his unpardouable cruelty, till he should
pay all that was due unto him. . g *
As our Lord said, concerning the love of God and our neighbour, that on it de-
pended both the law and the prophets; so it may be observed, that this parable
contains the substance of the evangelical and apostolical doctrines. Here we discover
the enormity of human guilt, the sovereignty and freedom of God's method of par-
doning, and the awful punishment which is designed for such as, while they claim
the divine pardon for themselves, refuse to bestow their mercy on the children
of men. •
After delivering the parable of the servants debtors, our Lord went into Judea,
travelling through that country which is on the other side Jordan ; and he was followed
by great multitudes, who experienced the benefits of his teaching, and the efficacy
of his miracles. It is supposed by some, that he was now gone up to the passover, and
that this was the fourth which was celebrated during his ministry. The first passover,
agreeable to this hypothesis, was that in which our Lord purged the temple, as recorded
in the second chapter of John. He is supposed to have been at Jerusalem on occasion
of the second, when he cured the infirm man at the pool of Bethesda. The third took
place after he had passed through the cities and villages [Mark vi. 56.] ; and before
he had that controversy with the scribes and Pharisees concerning eating with unwashen
hands. The fourth we have just now mentioned : and the fifth was that at which
he himself was offered up as the Lamb of God, which taketh away the sin of the
world.
From this time, to the feast of tabernacles, no events are recorded ; a festival which
the law ordained to begin at the fifteenth day of the seventh month, answering to our
September and October ; so that it happened at the end of the former, or in the
beginning of the latter. During the continuance of the solemnity, the males of the
Jewish nation, that were fit to travel, dwelt at Jarusalem in tents, or tabernacles,
2
288 - LIFE of Christ
Aºmº
made of the boughs of trees, in commemoration of their fathers having dwelt in
tabernacles of this kind för the space of forty years in the wilderness. . A little while
before the feast, Jesus being in Galilee, whither he had returned from the fourth
passover, some of his kinsmen, who had not as yet believed on him, desired him to go
up to the approaching solemnity, and shew himself. As they did not believe on him,
they condemned him in their own minds, and said that he acted altogether absurdly
in passing so much of his time in Galilee, and the other remote corners of the country,
while he pretended to so public a character as that of Messiah : that it would be
much more for his interest to make disciples in Jerusalem and Judea, the seat of power;
and that he ought to work his miracles there, as publicly as possible, before the great
and learned men of the nation, whose decision in his favour would have great influence
to induce others to believe on him. But Jesus, knowing the malicc of the inhabit-
ants of Jerusalem, did not incline to be among them longer than was absolutely
necessary, lest they might have taken away his life prematurely. He therefore told
them, his time of going up to the feast was not yet come ; but that they, as being in
perfect friendship with the world, might go whenever they pleased. However, when
the bulk of the people had gone up, he went up, as it were, privately, that is, pro-
bably, neither preaching nor performing miracles by the way.
. As he did not appear openly on his arrival at Jerusalem, his enemies charged
lim with being a deceiver, who neglected the commandments of Moses ; and his
friends did not dare to defend him openly, for fear of exposing themselves to the
persecution of the Jews. At length, about the middle of the feast, Jesus came into
the temple, and preached many important doctrines of true religion, with such strength
of reason, clearness of method, and elegance of expression, that his enemies themselves
were astonished, knowing that he had not the advantage of a liberal education. But
he informed them, that the doctrine which he taught was not derived from any human
instruction, but from the immediate inspiration of God. [John vii. 17.] If any man
will do his will, he shall know of the doctrine whether it be of God, or whether I speak
of myself. Good men can easily judge of any teacher whether he and his doctrine
come from God; not only because the divine wisdom and goodness are interested
to secure such from capital errors, but because they themselves have no predominant
evil inclinatiots to prejudice them against the truth when it appears ; and because
they can discern how far any doctrine is conformable to the principles of virtue which
they possess. Hence, if one teaches what makes for the advancement of his own
worldly interest, or for the gratification of his pride, or any other evil passion, the
doers of the will of God will immediately know that such a teacher is an impostor.
He that speaketh of himself seeketh his own glory, whereas, if a prophet proposes
doctrines which have a tendency to reform men, and to advance the glory of God,
without regard to the opinion of the world, or to his own interest, he must certainly
be sent of God, and should not, by any means, be suspected of imposture: but he
that seeketh his glory that sent him, the same is true, and no unrighteousness is in him :
no falsehood, no design, to deceive the world. Did not Moses give you the law, and
Syet none of you keepeth the law 2 why go ye about to kill me & There is a remarkable
beauty in the sudden turn of the scntiment. Some of the Jews called Jesus a false
prophet, because, on the sabbath, he had healed the paralytic who lay in one of the
porticos of Bethesda, pretending that it was a gross violation of the law of Moses,
which no good man, far less a prophet, would be guilty of. In answer to these surmises,
he told them plainly, that however much they pretended to reverence the authority
bf Moses in his law, they made no scruple to violate the most sacred of his precepts;
they had entered into the resolution of murdering him, directly contrary to every
LIFE of CHRIST. 239.
1aw of God and man ; and, for the same end, were laying secret plots against his life.
This reproof came in with singular propriety and force, immediately after Jesus
had, by the most convincing arguments, proved his mission from God. [John vii. 20.]
The people answered and said, thou hast a devil ; either thou art mad, or thou art
actuated by the malice of the devil; who goeth about to kill thee ? Jesus answered,
and said unto them, I have done one work, and ye all marvel : I have done a mi-
racle of an extraordinary kind on the sabbath, which ye think inconsistent with the
character of a good man, and therefore ye wonder how I have performed it ; but I
can easily vindicate my character by an argument which it is no in your power to
gainsay. Moses, therefore, gave unto you circumcision, the law of circumcision,
Ynot because it is of Moses, but of the fathers,) and ye on the sabbath circumcise
a man. The sentence should be constructed thus : and on the sabbath-day ye cir-
cumcise a man, not because it is a precept of Moses only, but of the fathers, Abra-
ham, Isaac, and Jacob. If a man, on the sabbath-day, receive circumcision, that
the law of Moses should not be broken ; are ye angry with me because I have made
a man every whit whole on the sabbath-day , because I have made a whole man,
or the whole of a man sound on the sabbath-day ? Since ye think yourselves bound to
dispense with the strict observation of the sabbath, for the sake of another precept
which is only of a ceremonial nature ; how can ye be angry with me, because, in
pursuance of the great end of all of the divine laws, I have cured a man who was
infirm in all his members ; and that with far less bodily labour than you perform the
ceremony of circumcision, and cure the wound that is made by it 2 Judge not accord-
ing to the appearance, but judge righteous judgment. Consider the nature of the
things, and judge impartially, without regard to your own prejudices, or to the super-
stition of your teachers. - - -
Then said some of them of Jerusalem, Is not this he whom they seek to kill 3 But,
lo, he speaketh boldly, and they say nothing unto him. Do the rulers know indeed
that this is the very Christ 2 The inhabitants of Jerusalem, always Christ's. bitter
anemies, asked, with surprize and irony, if our Lord's boldness, and the silence of
the rulers, proceeded from their having acknowledged him as the Messiah. At the
same time, in derision of his pretensions, they added, [John vii. 27.] Howbeit we
know this man whence he is : i. e. we know his parents and relations; but when
Christ cometh, no man knoweth whence he is, alluding to the obvious popular sense
of Isa. liii. 8, “who shall declare his generation ?” - -
Then cried Jesus in the temple as he taught, saying, Ye both know me, and whence
I am ; and I am not come of myself, but he that sent me is true, whom ye know not.
Though you pretend to know me, and whence I am, it does not follow that I am
destitute of the prophetical characters of Messiah, and an impostor come to you of
my own accord. I am really sent to you by God, who is true in all the prophecies
he uttered by his servants concerning Messiah, for they are all fulfilled in me ; but you
are wholly ignorant of his blessed perfections and gracious counsels, and have no
inclination to obey his will. But I know him : for I am from him, aud he hath
sent me. Were you acquainted with what the prophets have said concerning Messiah,
as you pretend to be, you would know this to be one of his principal characters, that
he is to understand the perfections and will of God more fully, and to explain them
unto men more clearly than any messenger from God ever did before. . Withal, by
cºnsidering the nature of my doctrine, you would see this character remarkably
fulfilled in me, and thereby would be sensible that I am from God, and that he hath
S6'ſ 1 mb. a' -
This defence did not pacify his enemies; for some of them would gladly have apr
240 - LIFE OF CHRIST. -
*
prehended him ; however, none of them had the courage to lay hands on him, peing
restrained by providence, because the season of his sufferings was not yet come. In
the mean time, the miracle which he had lately performed on the infirm man was so
great and so well known, and his defence, by which he justified himself, so clear
and so convincing, that many of the people believed on him, publicly affirming that
he was Messiah. The attachment of the common people to Jesus greatly incensed
‘the chief priests and Pharisees, with all their adherents; and therefore, on the last
and great day of the feast, being met in council, they sent their officers to apprehend.
him, and bring him before them, thinking to confute his pretensions and punish
him. - - * • ,
While these things were doing in the council, Jesus was preaching to the people
concerning the improvement which it became them to make of his ministry among
them. Then' Jesus saith unto them, yet a little while ‘ I am with you, and then I go
wnto him that sent me. My ministry among you is drawing towards a conclusion,
you ought, therefore, while it lasts, to make the best possible improvement of it,
particularly you should listen to my sermons with great attention; for after that I am
gone, you shali earnestly, desire my presence, but shall not obtain it. Ye shall seck
ºnte and shall riot find me. This expectation of the Messiah was general through
the nation, during the calamities of Judea, occasioned by Titus and his armies, and
has continued among the Jews ever since, but to no purpose ; for though many de-
ceivers have arisen, the only true Messiah has performed his work, and entered into
his glory. This ascent to the celestial world is intimated by the following passage,
and where I am ye cannot come, ye cannot arrive at heaven in your present state of
impenitence and unbelief. Not entering into his meaning, they said among themselves,
whither will he go that we shall not find him Will he go to our dispersed brethreu, ,
to teach them and the Gentiles among whom they reside 2 Yet, as we could even then
find the place of his retirement, this saying, let us take it however we may, is unin-
telligible and absurd.
It is commonly supposed, that while Jesus was thus discoursing in the temple on
the last and great day of the feast, the water, from Siloam was brought into the women's
court with the usual solemnities, according to the directions of the prophets Haggai
and Zechariah, if we may believe the Jewish writers. Part of this water they drank
with loud acclamations, in commemoration of the mercy shewed to their fathers,
who were relieved by the miracle of a great stream of water made to gush out of a
rock, when the nation was ready to die with thirst in a sandy desert, where was neither
river nor spring ; a part of it they poured out as a drink-offering, which they accom-
panied with prayers to Almighty God for a plentiful rain to fall at the following
seed-time ; the people, in the mean time, singing the passage, [Isa. xii. 3.] With joy
shall ye draw water out of the wells of salvation. Jesus, whose custom it was to raise
moral instructions from sensible occurrences, took this opportunity of inviting, in the
lºost solemn and affectionate manner, all who were in pursuit, whether of knowledge
or happiness, to come unto him and drink, in allusion to the rite they were then cin
ployed about. By coming to him and drinking, he meant believing on him ; and to
encourage them, he promised them the gifts of his Spirit, which he represented under
the image of a river flowing from their belly, to express the efficacy and perpetuity
of these gifts, together with the divine pleasure which they produce by queuching
the desires of those who possess them, and fructifying others who come within their
influence. The flowing of rivers of water out of the believer’s belly, is an idea taken
from receptacles round springs, out of which great quantities of water flow by pipes.
This figure, therefore, represented the plenitude of spiritual gifts to be possessed by
LIFE of CHRIST. 241-
believers, and the happy effects which they should produce in the world. The faculty
of speakiug all the different languages on earth fluently, which was the first gift
of the Spirit, qualifying them to preach such doctrines as the Spirit revealed to thent,
they were both watered themselves, and in a condition to water the Gentiles, not with
small streams, but with large rivers of divine knowledge ; and so the land which, till
then, had been barren, was, from that time forth, to be exceeding f uitful in righ-
teousness to God. Accordingly the evangelist adds, by way of explication, But this
spake he of the Spirit, which they that believe on him should receive : for the Holy Ghost
was not yet given, because that Jesus was not yet glorified. The gifts of illumination
and utterance were not yet communicated to believers, being what they received
on the day of Pentecost, to fit them for converting the world. Nevertheless, if the
universality of the invitation and promise inclines the reader to think that, on this
occasion, our Lord had the ordinary influences of the Spirit also in his eye, the evan-
gelists remark, that the Holy Ghost was not yet given, will not exclude thern ; be:
cause, even these might, at that time, be said not to have been given, as they had
been given but sparingly, in comparison of the plentiful distribution which was to be
made of them to all believers after Christ's ascension. Accordingly, the ordinary in-
fluences of the Spirit are often, in scripture, represented as the consequences and reward
of faith. [Gal. iii. 14. Eph. i. 12.] -
While º was discoursing on this subject, the officers, who had been sent by
the council, came to apprehend him; but, being struck with the topic on which he
was discoursing, and the energy with which he delivered his ideas, they thought
proper to hear him awhile, before they proceeded to the execution of their office.
After having listened for a while, they were either so overawed by his majesty, or so
filled with love for the benevolence of his character, that they desisted from their
purpose; and, returning to their employers, instead of presenting them with a prisoner,
gave it as their decided opinion, that never man spake like this man, Then answered
the Pharisees, are ye, who have the advantage of a liberal education, and whom We
always supposed to be men of sound understanding, also deceived 2 Have any of the
rulers or of the Pharisees believed on him 2 But this people, these foolish and ignor” it
followers of Jesus, who know not the law, are accursed. On this occasion, Nicodemus,
who had visited Jesus by night, and who still retained a veneration for his character,
attempted his defence by asking his brethren, whether their law authorized them to :
condemn a man before his guilt is proved. The only answer they returned, was to
ask him whether he was one of this wretched Galilean faction, and to request him to
search and look ; for out of Galilee ariseth no prophet. By this, they either meant
no Messiah, or else were carried away by the heat of their passion, so as to forget
that with which they must have been acquainted ; for Jonah was of Gath-hapher, a
town of Galilee. But be this as it will, such blind judges were these masters of law
and learning, that an argument which had no force against Jesus, who was actually
born in Bethlehem, weighed a great deal more with them than all the solid; proofs by
which he so fully established his mission. To conclude: the council separated ; ;
and Jesus, having perfect knowledge of their designs, went to lodge in the mount of
Olives, that he might be out of their reach. - º
Early next morning Jesus returned to the temple; and, as usual, taught in the
temple. But while he was thus employed, the scribes and Pharisees set a Woman
before him that had been taken in the act of adultery ; and, standing round him,
desired his opinion in the affair. The evangelist says, the Pharisees desired our Lord’s
opinion in this, matter with an insidious intention. [John viii. 6..] This they Լ
tempting him, that they might have to accuse him. Probably, the Romans had modelled :
- - • * * * * - - - - * - . I -
24? *A LIFE OF CHRIST,
the laws of Judea according to the jurisprudence of Rome; and, in particular; ºt
mitigated the severity of the punishment of the adultress, Wherefore, if Jesus should
say that the law of Moses ought to be executed on this adultress, the Pharisees hoped
the people would stone her immediately, which would afford them an opportunity of
accusing him before the governor as a mover of sedition ; but if he determined that
the innovations practised by the Romans should take place, they resolved to represent
nim to the people as one who made void the law out of complaisance to their heatheti
masters. This, their craft and wickedness, Jesus fully knew, and regulated his con-
duct towards these depraved hypocrites accordingly ; for he made them no answer.
Perhaps there were in this woman some circumstances tending to alleviate her guilt,
which might be known to Jesus, as well as the wickedness of her accusers’ characters.
However, he thought it proper on this, as on all other occasions, to decline the office
of a civil magistrate ; and therefore proposed to her prosecutors, that he that was
without sin among them should cast the first stone. And they who heard it, being
convicted by their own conscience, went out one by one, beginning at the eldest, even unto
the last. When Jesus lift up himself and saw none but the woman, he said unto her,
woman, where are those thine accusers ? hath no man condemned thee, and begun thy
punishment by casting the first stone º She said, No man, Lord. And Jesus said unto
her, neither do I condemn thee, go and sin no more.
He then addressed himself to the multitude, saying, I am the light of the world, the
spiritual sun that dispels the darkness of ignorance and sin. He that followeth me shall
not walk in darkness, but shall have the light of life : that clear knowledge of God,
which shall guide him to eternal felicity. The Pharisees, therefore, said unto him,
thou bearest record of thyself, thy record is not true ; alluding, perhaps, to what he
had said John vii. 18. Jesus answered and said unto them, though I bear record of
amyself my 'record is true ; for I know whence I came, and whither I go : but ye
cannot tell me whence I came and whither I go : though I call myself the light of the
world, ye are not to imagine that I do it from a spirit of pride and falsehood. ... I gave
myself the title for no other reason but because it truly belongs to me ; and that it
does so, yourselves' would acknowledge, if you knew as well as I do by what authority.
I act, for what end I am come, and to whom I must return after I have executed my
commission. But these things you are entirely ignorant of; nor can it be otherwise,
in regard that ye judge after the flesh ; I judge no man : ye judge of me according to
outward appearances, and condemn me for this, among other things, that I judge no
mean. You think that I cannot be the Messiah, because I do not destloy those who
oppose me, as you imagine the Messiah will do ; but in this you are altogether mis-
taken ; for the design of the Messiah’s coming is not to destroy, but to save mankind.
•And yet if I judge, my judgment is true, i.e. just, equitable : for I am not alone, but
my heavenly Father has constantly accompanied me with his presence and assistance.
Herein I act in perfect conformity with what is written in your law ; for it is there
said, that the testimony of two men is true. For I am one that bear witness of ſnyself,
not by words only, but by all the actions of my life, which accord fully with the
character of the Messiah; and the Father beareſh witness of me by the miracles
which he has enabled me to perform. Then said they unto him. Where is thy Father 3
Jesus answered, Ye neither know me nor my Father ; for if ye had known me to be
the true Messiah, ye should have known, that my Father, whom I have mentioned,
is no other than the eternal God. \
These words spake Jesus in the treasury, as he taught int the temple ; and though
that place was much crowded, no man laid hands on him, for his hour was not yet
come. Then said Jesus unto them, I go my way, and ye shall scek, me, and shall die
LIFE OF CHRIST. & 243
inyour sins. Whither I go ye cannot come. Then said the Jews, will he kill himself?
becaäse he saith, whither'ſ go ye cannot come. And he said unto them, ye are from
below ; I am from above : ye are of this world ; I am not of this world. Such a
vile insinuation evidently shews what sort of persons ye are, and from whence ye have
derived your original. Being from the earth, ye are obnoxious to all the evil passions
wherewith human nature is infested ; and, from what you feel in yourselves, you
fancy. that I am capable of murdering myself. But your thought is foolish, as is
evident from this, that, being actuated by no evil passion, I cannot have the least
temptation to commit so gross an act of wickedness. My extraction is heavenly,
and my mind pure ; and therefore I cannot be guilty of self-murder, or of any other
sin whatever. I said, therefore, unto you, that ye shall die in your sins : because ye
are from below, and are full of evil inclinations, they will hinder you from believing,
and consequently expose you to perdition; for if ye believe not that I am he, ye shall
die in your sins. Then said they unto him, who art, thou ? Jesus saith unto them,
even the same that I said unto you from the beginning. I have many things to say
and to judge of you ; but he that sent me is true, and I speak to the world those things
which I have heard of him. I have many reproots to give you, and a severe sentence
of condemnation to pass upon you ; but I shall wave them all for the present, and tell
you only this one thing, that he who sent rae is true, and that I speak to the worki
nothing but what I have received from him, however disagreeable these things may
be to persons of your wicked disposition. They were, however, so stupid, that they
understood not that he spake to them of the Father. Then said Jesus unto them,
when ye have lift up the Son of man, then shall ye know that I am he, and that I do
mothing of myself; but as my Father hath taight me, I speak these things. When ye
nave crucified me, ye shall both -know who I am, and who my Father is. The
miracles accompanying my death, my resurrection, the effusion of the Spirit on my
disciples, and the destruction of your nation, shall demonstrate that I am the light
of the world, and that I do nothing by my own authority, but by my Fnther's direc-
tion ; speaking such doctrines only as he has commissioned me to teach. And he that
hath sent me is with me: the Father hath not feſt me alone, for I do always those things
that please him. As he spake these words many believed on him ; believed him to be
the Messiah. It would seem that, by the lifting of him up, which he said would
convince them that he was Messiah, they did not understand his crucifixion, but his
exaltation to the throne and kingdom of David. Hearing him, therefore, speak of a
temporal kingdom, as they supposed, they began now to think he entertained sentiments
worthy of Messiah, and, on that 'account, acknowledged him as such, believing the
doctrine he had delivered eoncerning his mission.
Jesus knowing that the thoughts and views of those who now believed on him were,
for the most part, carnal, judged it proper to undeceive them. Then said Jesus to
those Jews who believed on him, if ye continue in my word, then are yf ºng disciples,
indeed ; and ye shall know the truth, and the truth shall make you free, not only from
the slavery and consequences of sin, but also from the ceremonial performances
enjoined by Moses. It may here be remarked, that a sense of just and regular civil
liberty has been more widely diffused by the propagation of the Christian religion
than by any other cause ; and it has ever been found, that those who are the most
devoted to the doctrines and precepts of genuine Christianity, have been the warmest
well-wishers to the temporal happiness of mankind. They answered, we are Abraham's
seed, and were never in bondage to any man. They could not mean temporal bondage,
as they were now in subjection to the Romans; but a freedom from spiritual bondage
from the idolatry of the surrounding natiºn what they here asserted. They were -
- I i 2.
244 * LIFE of CHRIST.
\
they said, the descendants of a noble and illustrious stock, that, during the worst times,
had preserved sentiments in religion and government worthy of the posterity of Abra-
ham ; and had not, by the hottest persecution of the Syrian kings, been compelled to
embrace heathenism. In respect of truth, we were never in bondage to any man ; how
sayest thow then, ye shall be made free ? Jesus answered them, verily, verily, I say
wnto you, whosoever committeth sin is the servant of sin : there are no greater slaves
than those who give themselves up to a vicious course of life, and to the gratification
of their sinful appetites, JAnd the servant abideth not in the house for ever ; but the
'Son abideth for ever. As a slave may be at any time turned out of the family when
his master shall think fit, so my Father can, when he pleases, turn you out of his
family, and deprive you of the outward economy of religion, in which you glory ;
because, by your sins, and especially your unbelief, you have made yourselves bonds-
men to his justice : whereas, if, by believing in his son, you are made partakers of
liberty, you will be sure of ever remaining in the family, being the heirs of God, and
joint-heirs with Christ. I know that ye are Abraham's seed by natural descent; but
ye seek to kill me, and thus evidently prove that ye are not his children in a spiritual
sense, because my word hath no place in you. If ye were the spiritual progeny of
Abraham, ye would resemble that great and good man in his righteousness; and
therefore, instead of seeking to take the life of one who is come to you from God,
with a revelation of his will, ye would believe on him in imitation of Abraham, who,
for his faith in all the divine revelations, and his obedience to all the divine commands,
however hard they were to flesh and blood, was ennobled with the grand titles of the fa-
ther of the faithful, and the friend of God. Ye do the deeds of your father. Then said they
wnto him, we are not born offornication ; they have not broken the marriage covenant
between the Jewish nation and the Almighty by idolatry; we have one father, even God.
Jesus said unto them, if God were your father, ye would love me : for I proceeded
forth and came from God; neither came I of myself, but he sent me. Why do ye not
wnderstand my speech 3 even because ye cannot, from the obstinacy of your prejudices,
hear my word with any intention to obey it. Ye inherit the nature of your father the
devil, and therefore ye will gratify the lusts which ye have derived from him: he was
the enemy and murderer of mankind from the beginning ; and, ever since, has en-
deavoured to work their ruin, sometimes by seducing them into sin with his lies, and
sometimes by instigating them to kill those whom God sends to reclaim them Withal,
having early departed from holiness and truth, a habit of lying is become perfectly
natural to him. Wherefore, being a liar, and the father of it, i. e. the first and greatest
liar, when he speaketh a lie, he speaketh what is proper to himself. And ye, his
‘children, disbelieve me ; because, instead of soothing you in your sins, and flattering
you with lies, I tell you the truth, which, like your father, you are utterly averse to.
And because I tell you the truth, ye believe me not. Is there any of you able to
shew that I have not received my commission from God, or that I have done any thing
to render me unworthy of belief? If you cannot, but must acknowledge that my
doctrine and life are such as become a messenger of God, what is the reason that you
do not believe me He that is of God heareth God’s words, and obeys them with
pleasure. Ye therefore hear them not, because ye are not the children of God.
. Then answered the Jews, and said unto him, said we not well that thou art a Samari-
ign, and hast a devil 8 alluding to what they said John vii. 20. Thou who callest the
children of Abraham the children of the devil, art a most profligate wretch, and either
raving mad, or thou must be instigated by some evil spirit to speak as thou dost.
Jesus answered, I have not a devil : but I honour my Father, and ye dishonour me.
2&nd I seek not mine own glory : there is one that secketh and judgeth. I am neither
LIFE of CHRIST. 245
mad, nor actuated by a devil ; but I honour my Father by speaking the words of
truth, which he has sent me to deliver, and therefore ye defame me. Verily, verily,
I say unto you, if any man keep my sayings he shall never see death, i. e. experience.
that everlasting punishment which is called the second death. Then said the Jews
unto him, now we know that thou hast a devil. Abraham is dead, and the prophets,
and thou sayest, If a man keep my sayings he shall never taste of death. Art thou.
greater than our father JAbraham, who is dead, and the firophets are dead, whom
2nakest thou thyself 2 Jesus anszered, If I honour myself, my honour is nothing,
If I should speak in praise of myself, you would call it vain and foolish, and say to
me as the Pharisees did lately, “ thou bearest record of thyself, thy record is not true.”
Wherefore, instead of giving a full description of my dignity, I shall only tell you
that it is my Father that speaketh honourably of me, by the miracles which he enables
Ine to perform, by the descent of his Spirit upon me at my baptism, and by his voice
uttered from heaven, declaring me to be his beloved Son. This, I think, may be
sufficient to convince you that I am able to do for my disciples what I said, especially
when I tell you farther, that my Father is he whom this nation pretends to ºvorship
as its God. It is my Father that honoureth me, of whom ye say that he is your God.
Yet ye have not known him ; but I know him ; and if I should say I know him not,
I should be a liar like unto you : but I know him, and keep his saying. Your father
Abraham rejoiced, or, as it may be transtated, earnestly desired to sce my day; and,
by the particular favour of a divine revelation, he saw it, and was glad. Then said
the Jews unto him, thou art not yet fifty years old, and hast thou seen Abraham *
Understanding what he said in a natural sense, they thought he affirmed that he lived
in the days of Abraham, which they took to be ridiculous nonsense, as he was not
arrived at the age of fifty ; for they had no conception of his divinity, notwithstanding
he had told them several times that he was the Son of God. Jesus, therefore, finding
them thus stupid and perverse, asserted his own dignity yet more plainly. Jesus said
unto them, verily, verily, I say unto you, before Abraham was, I am. Then they
took up stones to cast at him, as a blasphemer ; but he rendered himself invisible,
and went out of the temple, going through the midst of them, and so passed by
unhurt.
As Jesus and his disciples were fleeing from the Jews, they found a blind beggar in
one of the streets of the city, who, to move people's compassion, told them he was born
in that miserable condition. The disciples, on hearing this, asked their Master
whether it was the man's own sin, or the sin of his parents, which had occasioned his
blindness from the womb. *It seems, the Jews, having derived from the Egyptians
the doctrines of the pre-existence and transmigration of souls, supposed that men
were punished in this world for the sins they had committed in their pre-existent state.
Jesus informed them that this man had entered the world in this distressed condition.
not in consequence of his own sins, or of those of his parents, but that the perfections
of God might be displayed in him, particularly referring to his recovery, which he
was now going to effect. He also intimated, that, as he had but little time more to
spend in this world, it was necessary that he should fill it up with diligence, preparing
their minds, by this hint, for his performing on the sabbath-day what might appear
a servile work, and, as such, be deemed unlawful. And because he was going to
confer sight on a unan that was born blind, he took occasion from thence to speak of
himself as one appointed to give sight likewise unto the darkened minds of men.
As long as I am in the world, I am the light of the world. Perhaps our Lord, by
calling himself the light of the world, insinuated also to his disciples that they might
safely have believed the lawfulness of the action though they had no other cwidence
246 LIFE of CHRIST.
of it but that it was done by him. When he had thus spoken, he spat on the ground,
and made clay of the spittle, and he anointed the eyes of the blind man with the
clay, and said unto him, go wash in the pool of Siloam, (which is, by interpretation,
sent, ) He went his way, therefore, and washed, and came seeing. From verse.
eleventh it appears, that this beggar knew that it was Jesus who spake to him ;
probably he distinguished him by his voice, having formerly heard him preach, or
he might know him by the information of the disciples. Hence he cheerfully submitted
to the operation, which, though, in itself, a very improper means of obtaining sight,
and obeyed without scruple when Jesus bade him go and wash his eyes in the waters
of Siloam, entertaining no doubt of his miraculous power. Those who lived in this
beggar's neighbourhood, and those who had frequently passed by where he used to
beg, being well acquainted with his form and visage, were astonished at the al-
teration which they observed in his countenance by reason of the new faculty that was
bestowed upon him. Wherefore, they expressed their surprize, by asking one another
if this was not the blind man to whom they used to give alms. -
The cure performed upon the man that was born blind, being much talked of in
Jerusalem, and the man himself being brought by his neighbours, before the council,
as the proper judges of this affair, who best were able to discover any cheat that might
be in it, they set about examining the matter with a firm resolution, if possible, to
blast the credit of the miracle. Nevertheless, on the strictest scrutiny, they were not
able to find the least fault with it; their own eyes convinced them that the man
really saw ; and all his neighbours and acquaintance testified with one voice that he
had been blind from his birth. They fell to work, therefore, another way ; they
asked the beggar by what means he had been made to see. They hoped to find
something in the manner of the cure which would shew it to be no miracle, or, at least,
which would prove Jesus to be a bad man. The man honestly and plainly told them
the whole matter ; that he had made clay, put it upon his eyes, and ordered him to
go and wash in Siloam. On hearing this account of the miracle, the Pharisees declared
that the author of it was certainly an impostor, because he had violated the sabbath
in performing it. Nevertheless, others of them, more candid in their way of thinking,
gave it as their opinion that no deceiver could possibly do a miracle of that kind;
because it was too great and beneficial for any evil being to have either the inclination,
or the power to perform. , And there was a division among them. The court being
thus divided in their opinion with respect to the character of Jesus, they asked the
man himself what he thought of the author of his cure. He said, he is a prophet.
But the Jews, hoping to make the whole turn out a cheat, would not believe that the
beggar was born blind, though all his neighbours had testified the truth of it ; pre-
tending, no doubt, that it was a common trick of beggars to feign themselves blind,
and that this one, in particular, was in a combination with Jesus to advance his re-
putation, a circumstance which they urged from the favourable opinion he had ex-
pressed of him. Wherefore, they called his parents and enquired of them, first, if he
was their son; next, if he had been born blind ; and then, by what means he had.
obtained sight. They answered, that most certainly he was their son, and had been
born blind; but with respect to the manner in which he had received sight, and the
person who had conferred it upon him, they could give no information, only their
son, being of age, would answer for himself. As the man who had been blind knew
who had opened his eyes, without doubt he had given his parents an account, both
of the name of his benefactor, and of the manner in, which he had conferred the great.
blessing upon him : besides, having repeated these particulars frequently to his.
neighbours, and acquaintance, who were all curious to hear him relate the miracle,
*
LIFE OF CHRIST. 247
we can conceive no reason why he should conceal them from his parents. The truth
is, they lied grossly, and were ungrateful to Jesus in concealing his name on this
9ccasion ; but they were afraid to utter the least word which might seem to favour
him ; because, by an act of the court, it was resolved, that whosoever acknowledged
Jesus to be the Christ should be excommunicated. The court finding that nothing
was to be learned from the -man's parents, by which the miracle could be disproved,
called the man himself a second time, and tried, by fair words, to extort from him a
cónfession to the disparagement of Jesus. Then again called they the man that was
blind, and said unto him, give God the praise, we know that this man is a sinner.
He answered and said, whether he he a sinner or no I know not ; one thing I know,
that whereºs I was blind, now I see. In this answer of the beggar, there is a strong
and beautiful irony founded on good sense ; and therefore it must have been felt
by the doctors, though they dissembled their resentment for a little time, hoping that
by gentle means they might prevail with him to confess the supposed fraud of this
imiracle. They desired him, therefore, to tell them again how it had been performed.
Then said they to him again, What did he to thee 3 how opened he thine eyes 2
They had asked this question before [John ix. 15.] : but they proposed it a second
time, in order that the man, repeating-his account of the servile work performed at
the cure, might become sensible that Jesus had violated the sabbath thereby, and
was ar, impostor. Thus Christ's enemies would gladly have prevailed with the
subject of the miracle to join them in the judgment which they passed upon the author
of it. But their resistance of the truth appeared so criminal to him, that, laying aside
fear, he spoke to them with great freedom. [John ix. 27.] He answered them, I
have told you already, and you did not hear, i.e. believe ; wherefore would ye hear
it again * will ye also be his disciples 3 In this answer, the irony was more plain
and severe. Are ye so affected with the miracle, and do ye entertain so high an opinion
of the author of it, that ye take pleasure in hearing the account of it repeated,
desiring to be more and more confirmed in your veneration for him 2 These words
provoked the rulers to the highest pitch. Then they reviled him and said, thou art
his disciple, as is plain from the partiality thou discoveredst towards him, but we arc
Moses's disciples; and with great reason ; for Moses clearly demonstrated his mission
from God : whereas, this fellow, who contradicts Moses, and breaks his laws by his
pretended cures performed on the sabbath, giving no proof of his mission, must be an
impostor, and therefore deserves no credit. We know that God spake unto Moses ;
as for this fellow, we know not whence he is. The baggar replied, it is exceedingly
strange that you should not acknowledge the divine mission of a teacher who per-
forms such astonishing miracles ; for common sense declares that God never assists
impostors in working miracles. Accordingly, since the world began, no example
can be given of any such persons opening the eyes of one born blind. My opinion,
therefore, since ye will have it, is, that if this man was not sent by God, he could
do no miracle at all. Since the world began, was it not heard that any man, that
if not a worshipper of God, and a doer of his will, i. e. any sinner, any impostor,
opened the eyes of one that was born blind. If this man were not of God, were not
sent of God; if he were not a prophet, and a messenger of God, he could do nothing.
Thus the beggar, though illiterate, answered that great body of learned men with
guch strength of reason that they had not a word to reply. However, the evidence
of his arguments had no other effect but to put them into a passion, insomuch that
they railed at him and excommunicated him. They answered and said unto him,
thou wast altogether born in sins, and dost thou teach us 2 Thou wicked, illiterate,
impudent fellow, whose understanding continues still as blind as thy body was, and
248 LIFE OF CHRIST
who was born under the heaviest punishments of sin, dost thou pretend to instruct
is in a matter of this kind, us who are the guides of the people, and eminent for our
skill in the law P. And they cast him out, i. e. they passed the sentence of excom-
munication upon him, which was the highest punishment in their power to inflict.
From this passage of the history we learn, that a plain man, void of the advantages
of learning and education, but who has honest dispositions, is in a fairer way to
understand truth, than a whole council of learned doctors who are under the power
of prejudice. *
About this time the feast of dedication approached, a solemnity, not appointed by
the law of Moses, but by that heroic reformer, Judas Maccabeus, in commemoration
of his having cleansed the temple, and restored its worship, after both had been pro-
faned by Antiochus Epiphanes. But although this feast was of human institution,
and Jesus foresaw that further attempts would be made upon his life in Jerusalem,
he did not shun it, but went thither with great resolution. Luke explains the reasoa
of this boldness : he had now continued on earth very near the whole period determined,
and was soon to be taken up to heaven, from whence he had come down. He therefore
resolved from this time forth to appear as openly as possible, and to embrace every
opportunity of fulfilling the duties of his ministry. [Luke ix. 51.] And it came to
pass, that when the time was come that he should be received up, he stedfastly set his
face to go to Jerusalem. He did not travel thither privately, as he had often done
before, but he declared his intention, and entered on the journey with great courage.
The road to Jerusalem, from Galilee, lay through Samaria ; wherefore, as the in-
habitants of this country bare the greatest ill-will to all who worshipped in Jerusalem,
Jesus thought it necessary to send messengers before him, with orders to find out
quarters for him in one of the villages ; but the inhabitants refused to receive him,
because his intention in this journey was publicly known. The Samaritans could not
refuse lodging to all the travellers that went to Jerusalem; for the high road lay
through their country ; such travellers only as went thither professedly to worship,
were the objects of their indignation; because his face was as though he would go to
Jerusalem, must imply that his design of worshipping in Jerusalem was known to
the ‘Samaritans.
When the messengers returned with an account of what had passed in the village
whither they had been sent, the two disciples, James and John, being exceedingly
Incensed at this rude treatment, proposed to call for fire from heaven, which should
destroy those inhospitable wretches immediately, after the example of the prophet
Elijah, who thus destroyed the men who had evil entreated him. But Jesus, whose
meekness on all occasions was admirable, sharply reprimanded his disciples for
entertaining so unbecoming a resentment of this offence. But he turned and rebuked
them, and said, ye know not what manner of spirit ye are of Ye do not know, the
sinfulness of the disposition which ye have just now expressed, neither do ye consider
the difference of times, persons, and dispensations. The severity which Elijah exer-
cised on the men who came from Ahaziah to apprehend him, was a reproof of an ido-
latrous king, court, and nation; very proper for the times, and very agreeable to the
characters, both of the prophet who gave it, and of the offenders to whom it was given ;
at the same time, it was not unsuitable to the nature of the dispensation they were
under. But the gospel breathes a different spirit: from the law, whose punishments
and rewards were all of a temporal kind, and therefore it does not admit of this.
sort of rigour and severity. He told them further, that to destroy men's lives was
utterly inconsistent with the design of his coming into the world. For the Sen. of man
is not come to destroy men's lives, but to save them; alluding to his miracles, by which
# LIFE of CHRIST. 249
he restored health to the diseased bodies of men, as well as to his doctrine and death,
by which he gives life to their souls. Having said these things, he went with them
ºnto another village, the inhabitants of which were men of better dispositions. This
was a noble instance of patience under a real and unprovoked injury ; an instance
of patience, which expressed infinite sweetness of disposition, and which, for that
reason, should be imitated by all who call themselves Christ's disciples.
About this time, similar offers of following Christ were made to those mentioned
on a former occasion, and similar answers were received, namely, that the Son of man
had no certain resting place, and that the dead should bury their dead, And another
also said, Lord, I will follow thee ; but let me first go bid them farewel which are
at hdmé at my house. And Jesus said unto him, no man, having put his hand to
the plough, and looking back, is fit for the kingdom of God, fit to preach the kingdom
of God t
The scene of Christ's ministry being from this time forth to lie in Judea, and the
ceuntry beyond Jordan, it was expedient that his way should be prepared in every
city and village of those countries whither he was to come. He therefore sent out
seventy disciples on this work, mentioning, probably, the particular places he intended
to visit, and in which they were to preach ; whereas, the twelve had been allowed to go
where they pleased, provided they confined their ministry to the lost sheep of the house
of Israel. It is remarkable that our Lord assigned the same reason for the mission
of the seventy which he had assigned for the mission of the twelve disciples ; the har-
vest was plenteous in Judea and Perea, as well as in Galilec, and the labourers there
also were few.
The instructions given to the seventy on this occasion were nearly the same with
those delivered to the twelve : only he ordered the seventy to spend no time in saluting
such persons as they met on the road, the time assigned them for going through the
cities being but short ; and concluded with the most awful denunciations of divine
vengeance against Chorazin, Bethsaida, and Capernaum, for their neglect of the great
privileges with which they had been favoured.’
The seventy disciples having gone through the several parts of the country ap-
pointed them, returned and told their Master, with great joy, what they had done,
particularly that they had cast out many devils. It is probable that they expressed
themselves the more strongly on this occasion, from the recollection of the defeat they
had suffered about the time of their Master's transfiguration. But Christ diminished
their exultation, by assuring them, that nothing had happened but what he had
chearly foreseen, and reminding them that they ought not so much to rejoice that the
spirits of the deep were placed under their influence, as that their names were written
in heaven, not only as the disciples, but the everlasting companions of the Son of God.
Once more he thanked his father that he had revealed the most important wisdom unto
babes, and once more he admonished his disciples, that they were favoured above alk
the kings and prophets that were gone before them.
About this time, a doctor of the law thought he would make trial of the great
wisdom which Christ had been represented to possess, by proposing to him one of
the most important questions which it is possible for the human mind to examine,
namely, what a man must do to inherit eternal life. Jesus, alluding to his profession,
made answer by enquiring of him what the law taught on that point. He said unto.
him, what is written in the law 2 how readest thou ? And he, answering, said,
thou shalt love the Lord thy God with all thy heart, and with all thy soul, and
with all thy strength, and with all thy mind, and thy neighbour as thyself. And he
said unto him, thou hast answered "#.; this do, and thou shalt live. Jesus.
250 \ JL1RE OF. CHRIST.
*
approved of his answer, and allowed, that to love God as the law enjoined is the
means of obtaining eternal life ; because it never fails to produce obedience to all
the divine revelations, and commands the belief of the gospel which he was then
preaching, and which should be afterwards more fully revealed. But the lawyer,
willing to justify himself, or shew that he was blameless in respect of the duties which
are least liable to be counterfeited, the social and relative duties, asked him what was
the meaning and extent of the word neighbour in the law. It seems, being strongly
tinctured with the prejudices of his nation, he reckoned none brethren but Israelites,
, or neighbours but proselytes, and expected that Jesus would confirm his opinion by
approving of it. For, according to this interpretation, he thought himself innocent,
although enemies had no share of his love, since the precept enjoined the love of
neighbours, only. But our Lord, who well knew how to convince and persuade,
answered him in such a manner, as to make the feelings of his heart overcome the
prejudices of his understanding. . He convinced him of his mistake by a parable;
an antient, agreeable, and inoffensive method of conveying instruction, very fit to be
used in teaching persons who are greatly prejudiced against the truth.
The parable which our Lord now spake was that of the Samaritan, who shewed
extraordinary kindness to a distressed Jew, his bitter enemy on account of his religion,
This Jew, in travelling from Jerusalem to Jericho, fell among robbers, who, not
satisfied with taking all the money that he had, stripped him of his raiment, beat
him unmercifully, and left him for dead. While he was lying in this miserable con-
dition, utterly, incapable of helping himself, a certain priest, happening to come that
way, saw him in great distress, but took no pity on him. In like manner, a Levite
espying him, would not come near him, having no mind to be at any trouble or expence
with him. Soon after this, a Samaritan happened to come that way, and seeing a
fellow-creature lying on the road naked and wounded, went up to him ; and though
he found it was one of a different nation, who professed a religion opposite to his own,
the violent hatred of all such persons that had been instilled into his mind from his
tarliest years, and every objection whatever that remained, were immediately silenced
by the feelings of pity awakened at the sight of the man's distress; his bowels yearned
towards the Jew ; he hastened with great tenderness to give him assistance. It seems,
this humane traveller, according to the custom of those times, carried his provisions
along with him ; for he was able, though in the fields, to give the wounded man some
wine to recruit his spirits ; moreover, he carefully bound up his wounds, soaking
the bandages with a mixture of wine and oil, which he poured in them, and which
is of a medicinal quality ; then, sitting him on his own beast, he walked by him on
foot, and supported him. In this manner did the good Samaritan carry the Jew,
his enemy to the first im he could find; where he carefully tended him all that night :
and, on the morrow, when he was going away, he delivered him over to the care of
the host, with a particular recommendation to be very kind to him. And, that nothing
necessary for his recovery might be wanting, he gave the host what money he could
spare, a sum equal to about fifteen pence with us, desiring him, at the same time,
to lay out more if more was needful, and promising him to pay the whole at his return.
As neither the Samaritan nor the host knew whether the man himself was in condition
to defray,the charges of his own recovery, he was so charitable that he became bound
even for the whole. It seems, he was afraid the mercenary temper of the host might
have hindered him from furnishing what was necessary, if he had no prospect of being
repaid. *
Having finished the parable, Jesus said to the lawyer, which now of these three
thinkest thou was neighbour unto him that fell among thieves * The lawyer,
LIFE OF CHRIST. 26".
greatly struck with the truth and evidence of the case, replied, without doubt, he that
shewed mercy unto him. Then Jesus said un to him, go thou, and do likewise :
shew mercy and kindness to every one that standeth in need of thy assistance, whether
he be an Israelite, an heathen, or a Samaritan ; and when works of charity are to
be performed, reckon every man thy neighbour, not enquiring what he believes, but
what he suffers.
In his way to Jerusalem, Jesus spent a night at Bethany, in the house of Martha
and Mary, two religious women, the sisters of Lazarus. On this occasion, they dis-
played the difference of their natural dispositions ; Martha taking abundant pains to
provide for his accommodation, and Mary paying the strictest attention to his divine
instruction. The latter received the strongest tokens of our Lord's approbation, not
because God is more served in a contemplative than in an active life, but because
Christ preferred an attention to his doctrine to any sensual indulgencies whatever ;
and wished to intimate, that time ought not to be wasted in unnecessary preparations
of this kind, when it might be more profitably employed in the worship of God.
It was, probably, at this time, that our Lord went up to the feast of dedication,
when he met with the man that was born blind, and had been expélled from the syna-
#. for his refusing to acknowledge that Christ was a sinner. Jesus opened the
iscourse by asking the poor man whether he believed on the Son of God. To which
he replied by asking the question, who is he, Lord, that I may believe on him 3 JAnd
Jesus said unto him, thou hast both seen him, and it is he that talketh with thee.
The beggar, being fully convinced of his mission from God, by the great miracle
performed on himself, replied, Lord, I believe. And he worshipped him. Upon
this, Jesus directed his discourse to the people who happened to be present with them.
And Jesus said, for judgment I am come into this world, that they which see not
2night fee, and that they which see might be made blind. In these words, he alluded
to the cure of the blind man ; but his meaning was spiritual, representing the effect
which his coming would have upon the minds of men. Those who were esteemed
ignorant and foolish would receive the benefit of its light; while those who fancied
themselves, wise, would, in consequence of their prejudices, shut their eyes against it.
The Pharisees enquiring whether he intended to extend to them the imputation of
blindness, he answered, that if they had been blind in such sense as not to have had
the means of discovering the truth, they would not have been so guilty as they now
were, possessing, indeed, great advantages, but priding themselves upon them, and
refusing to employ them to any useful purpose.
Having thus reproved the Pharisees for shutting their eyes against the evidence of
his mission, he continued the reproof by describing the characters of a true and false
teacher, leaving them, who had so unjustly excommunicated the beggar, to judge
which of the classes they belonged to. Our Lord, being now in the outer court of
the temple, near the sheep which were there exposed to sale for sacrifice, the language
of the antient prophets came into his mind, who often compared the teachers of their
own times to shepherds, and the people to sheep. Accordingly, in describing the
characters of the scribes and Pharisees, he made use of the same metaphor, shewing
that there are two kinds of evil shepherds, pastors, or teachers; one who, instead of
entering in by the door to lead the flock out, and feed it, enter in some other way,
with an intention to steal, kill, and destroy: there is another kind of evil shepherds,
who feed their flocks with the dispositions of hirelings; for when they see the wolf
coming, or any danger approaching, they desert their flocks, because they love them-
selves only. Of the former character the Pharisees plainly shewed themselves to be,
by excommunicating the man that had º blind, because he would not act contrary
2.
252 LIFE OF CHRIST.
to the dictates of his reason and conscience to please them. But though they cast him.
out of their church, Christ received him into his, which is the true church, the
spiritual inclosure, where the sheep go in and out and find pasture. That this para-
bolical discourse was taken from the sheep which were inclosed in little folds within
the outer court of the temple, whither they were brought by their own shepherds to
be sold, is plain ; because our Lord speaks of such folds as the shepherd himself could
not enter till the porter opened to him the door, viz. of the temple. [John x. 1.]
Verily, verily, I say unto you, he that entereth not by the door into the sheep-fold,
that does not come in my name, and preach my gospel, but climbeth up some other way,
intruding into the church to serve his own worldly purposes, the same is a thief and
a robber. But he that entereth in by the door ; the teacher that believes on me, and
derives his authority from me, is a true pastor, the shepherd of the sheep. To him the
porter openeth, that he may be regularly admitted to his office, and the sheep hear his
voice : and, like the eastern shepherds, who gave names to their sheep, he calleth his
own sheep by maine, and leadeth them out. JAnd, as he is attentive to confirm his
preaching by his practice, when he putteth forth his own sheep he goeth before, and the
sheep follow him ; for they know his voice, having experienced the benefits of his
instruction. . . . . . - -
Finding that they did not understand this parable, he added by way of explanation,
Werily, verily, I say unto you, I am the door of the sheep. All that ever came before
me in the capacity of religious teachers, without my authority, are thieves and robbers,
but the sheep did not hear them. I am the door, by which alone imankind can be ad-
mitted into the fold of God ; by me, if any man enter in, he shall be saved, and shall
go in and out and find pasture, receiving such instructions as shall nourish his soul unto
eternal-life. Whereas, the thief, the pretended minister of God, cometh not but for
to steal, and to kill, and to destroy. I am come that they, who were before dead in
sins, believing in me, might have life, and that they who already possessed it might have
it more abundantly. I am the good shepherd, the chief shepherd to whom the Father
hath committed the care of his people ; and as the good shepherd giveth his life for the
sheep, exposing himself to death in their defence, so I am going to shed my blood to.
accomplish the redemption of my saints. But he that is an hireling, that acteth from
selfish motives, and has not, like the shepherd, an interest in preserving the sheep,
seeth the wolf coming, when tribulation falls upon the church, and leaveth the sheep
and fleeth, and the wolf catcheth them, and scattereth the sheep. The hireling fleeth
beeause he is an hireling, and careth not for the sheep. But I am the good shepherd,
and know my sheep, having a feeling for their infirmities, and am known of mine, they
having a blessed experience of my saving grace. And such is my relation to the
eternal God, that as the Father knoweth Ine by his all-searching wisdom, so know I the
Father, and it is in his cause, and by his special commission, that I lay down any life
for the sheep. And, beside the Jewish tribes, who are now the partakers of my more
immediate care, there are other sheep that I have, even the Gentiles, who are not of this
fold ; them also must I bring, and they shall hear my voice, and there shall be one fold
and one shepherd. Therefore doth my Father lovc me, because I lay dowu my life
for this very purpose, that I might take it again, and thus completely accomplish the
redemption of my people ; for no man, weak as I may appear, taketh it from me, but I
lay it down of myself. I have power to lay it down, and I have power to take it up
again ; and in all this I fulfil the divine appointment, for this commandment I have
received of my Father.
These sayings affected the minds of the Jews differently ; for some of them cried
ºut that he was possessed and mad, and that it was folly to hear him : others, judging
LIFE OF CHRIST: 253
raore impartially of him and his doctrine, declared that his discourses were not the
words of a lunatic, nor his miracles the works of a devil. Moreover, they asked his
enemies if they imagined any devil was able to impart the faculty of sight to one
that was born blind, alluding to the astonishing cure which Jesus had lately per . .
formed. -
This conversation took place at Jerusalem on the ſeast of dedication, in the winter
before his crucifixion. And Jesus was walking in the temple, in that part of it which,
to preserve the memory of the antient edifice, was denominated Solomon's porch. The
Jews at this time came round him, requiring that he would tell them plainly whether
or not he were the true Messiah of God. Jesus replied that he had already told them
by his works, beth common and miraculous ; but that they had refused to believe him,
because they were not his sheep, the people whom his father had drawn to him. My
sheep hear my voice, and I know then, and they follow me. JAnd I give unto them
eternal life, and thcy shall never perish, neither shall any man pluck them out of my
hands, My Father which gave them ºne is greater than all, and mone is able to pluck
them out of my Father’s hand. I and my Father are one. The Jews, finding him
assert this intimate union with the Father, took up stones to stone him, in obedience,
as they supposed, to the law, which was promulgated against blasphemy in Lev. xxiv.
16. Jesus answered them, many good works have I shewed you from my Father ;
jor which of those works do ye stone me 2 . In confirmation of my mission from my
Father, I have worked many miracles, all of a beneficent kind, and most becoming
the perfections of my Father, who sent me. I have fed the hungry, I have healed
the lame, I have cured the sick, I have given sight to the blind, I have cast out devils,
and I have raised the dead, for which of all these are ye going to stone me 2 The
Jews answered him, saying, for a good work we stone thee not ; but for blasphemy,
and because that thou being a man makest thyself God. We are going to punish thee
with death for no good work, but for blasphemy ; for though thou art a man, weak
and mortal as ourselves are, thou arrogantly assumest to thyself the power and majesty
of God; and, by laying claim to the incommunicable attributes of the Deity, makest
thyself God. This they took to he the plain meaning of his assertion, that he and
the Father were one. Jesus answered them, is it not written in your law, I said, ye are
gods 3 If he called them gods to whom the word of God came, and the scripture cannot
be broken , say ye of him, whom the Father hath sanctified and sent into the world,
thou blasphemest, because I said I am the Son of God 2 If in the scripture, the autho-
rity of which you all acknowledge, they to whom the commandment of ruling God's
people was given are called gods, and the sons of God, on account of their high office
and the inspiration of the Spirit, which was bestowed on them but sparingly, can ye
with reason say of him whom God hath sent into the world on the grand work of
saving the human race, and whom he hath set apart for that work by giving him the
Spirit without measure, thou blasphemest, because I said I am the Son of God 2
If I do not the works of my Father, believe me not. But if I do, though you believe
not me, believe the works. Though you do not believe what I say concerning my
personal dignity, ye ought to believe it on account of my miracles, which are plainly
of such a kind, that it is impossible for any deceiver to perform them ; they are the
works of God himself, and therefore ye ought to consider them as such ; believe the
works that ye may know and believe that the Father is in me and I in him : may know
that I neither do nor say any thing but by his authority; for the Father and I are
so united, that every thing I say and do is, in reality, said and done by him, and he
approves of it accordingly. -
As this defence was so far from satisfying the Jews, that it only increased their
354; * LIFE OF CHRIST.
rage, and caused them to make attempts to seize his person, our Lord thought proper
to retreat to the country beyond Jordan, and there employed some of the last months.
of his life in delivering the most valuable instructions to his disciples, and to the
multitude. His ministry was well received, the people flocking round him in great
numbers, and many of them receiving him as the Messiah, in consequence of their
finding the testimony of John amply confirmed, and illustrated by the teaching, conduct,
and miracles, of the Son of God,
LIFE of CHRIST. 255
&
CHAPTER X.
FRoM THE FEAST of DEDICATION, To THE RESURRECTION of LAZARus.
Christ in Perea teaches his disciples---his miracles are again ascribed to Beelzebub---
he again repeats the sign of the prophet Jonas, and the parable of the lighted lamp---
dines with a Pharisee---the Pharisees reproved---evhortation to the disciples to avoid
an.viety-- Christ refuses to decide a dispute---parable of the rich glutton---the disciples
eahorted to watchfulness, and informed of approaching troubles---Christ's observations
on the murder of the Galileans---parable of the barren fig-tree---cure of the woman
who had been bowed down eighteen years---e.vhortation to enter by the strait gate---
the approaching calamities of Jerusalem bemoaned---Christ visits one of the chief
Pharisees, at whose house he heals a man who was afflicted with the dropsy, and
delivers the parable of the great supper---the three parables of the lost sheep, lost silver,
and prodigal son---parable of the unjust steward---of the rich man and Lazarus---
eahortation to humility, and to avoid giving offence---Christ goes to see Lazarus-
the ten lepers---the resurrection of Lazarus. *
WHILE Jesus was in the country beyond Jordan, he happened to pray publicly
with such fervency, that one of his disciples, exceedingly affected both with the
matter and manner of his address, begged that he would teach them to pray. It
seems, this disciple had not been present when our Lord, in the beginning of his
ministry, gave his hearers directions concerning their devotions; or, if he were present,
he had forgotten what had then been said. Wherefore, Jesus, who always rejoiced
to find his hearers desirous of instruction, willingly embraced this opportunity, and
repeated the discourse on prayer which he had formerly delivered in his sermon on the
mount; but with this difference, that he now handled the arguments which he had
offered as motives to the duty a little more fully than before. Christ, on this occasion,
repeated that brief formula which is denominated the Lord's prayer, and which he
had delivered in the sermon on the mount, as well as in that on the plain ; and then
enforced the duty of constancy in prayer, by the example of one who gave way to the
importunity of his friend, though he called upon him at midnight; and of an earthly
parent, who will not refuse the reasonable requests of a child, but give him such gifts
as should be really conducive to ‘ his benefit. "If ye, said Christ, being evil, know how
tº give good gifts unto your children, how much more shall your heavenly Father give the
Hely Ghost to them that ask him.
About this time, our Lord having cast out a devil, the Pharisees again attributed
256 . LIFE OF CHRIST,
his influeuce to a power derived from the prince of infernal spirits; and Christ defended:
himself by a train of similar arguments with those which we have repeated upon a
former occasion. While Jesus thus reasoned in confutation of the Pharisees, a woman
of the company, ravished with his wisdom and eloquence, and, perhaps, believing
him to be their long expected Messiah, expressed her admiration of his character in
a manner suitable to her sex. She broke forth in an exclamation upon the happiness of
the woman who had the honour of giving him birth, But Jesus, not at all moved
with her praise, gave her an answer which, at the same time that it shewed his humility,
did the greatest honour to virtue. The blessedness, said he, which you prize so much,
and which could be enjoyed by one woman only, however great, is fär inferior to a
blessedness which is in every one's power, namely, that which arises from the knowledge
and practice of the will of God. But he said, yea, rather blessed are they that hear
the word of God and keep it. . tº
The multitude having gathered round, probably in the expectation of seeing a sign
from heaven, our Lord again assured them that they should receive no other than that
of the prophet Jonas, which was to be exemplified in his own death and resurrection ;
and again admonished them of the importance of making a proper use of that religious
knowledge which had been communicated to them, and to take heed that the light
which was in them was not darkness. . .
When he had made an end of speaking upon these subjects, one of the Pharisees
invited him to his house, probably with an insidious intention of ensnaring him in his
words. However this might be, Christ accepted the invitation, accompanied the
Pharisee, and sat down at table, but without washing, as all the other guests had done.
When the Pharisee who invited him observed this, he was greatly surprised to see
so great contempt cast upon their traditions. [Luke ix. 39.] And the Lord said unto
lim, now do ye Pharisees make clean the outside of the cup and the platter, paying the
strictest regard to whatever might defile the body, but the soul, your inward part, is
full of ravening and wickedness. Did not that God who made the body make also
the soul ? be, therefore, merciful, as he is merciful, and give alms of such things as
Aye have. But woe unto you Pharisees ; for ye tithe mint and rue, and all manner of
herbs, and pass over judgment and the love of God, those most essential parts of true
religion. These should have claimed the first share in your regard, while you ought
not to have omitted the less important matters of the law. He then denounced a
judgment against the pride of the Pharisces, which was so excessive, that it displayed
itself in their carriage while walking in the streets, and attending at the synagogues.
As in the third woe he joined the scribes with the Pharisees, it will not be here in-
proper to give a brief summary of their character. ,
The scribes were called, in the Hebrew language, sopherim, writers; and are often
mentioned, in the sacred history, as persons of great authority in the Jewish common-
wealth. They were originally secretaries, being employed in the church, the state,
the army, the revenue, &c.; to which offices those were entitled who could write,
because, antiently, that art was practised by few. When Ezra made the reformation.
in religion which has rendered him so famous among the Jewish doctors, he was as-
risted by the scribes in revising the canon of scripture, and ordered matters so, that
from thenceforth a sufficient number of them should always be employed in multiplying
the copies of it. This class of men, therefore, being much conversant in the sacred
writings, acquired a singular knowledge of them ; and, in process of time, expounded
them to the common people [Mat. vii. 39.] with such reputation, that, at length,
they obtained the title of doctors, or teachers, [Luke ii. 46.] and were conqulted
upon all difficult points of faith. [Mat. ii. 4.J Hence they are said, by our Lord.
LIFE OF CHRIST. -- 257
to sit in Moses's chair, [Mat. xxiii. 3..] and to determine what doctrines are contained
in scripture. [Mat, xii. 35.] Hence, also, an able minister of the New Testament
is called a scribe instructed unto the kingdom of heaven. But as the Jews were
divided into severai religious sects, it is natural to imagine that each sect gave such
interpretations of scripture as best agreed with their peculiar tenets. Wherefore,
it caumot be doubted, that the doctors studied and expounded the sacred writings
with a view to authorize the opinions of the party they espoused. Accordingly, [Acts
xxiii. 9..] mention is made of the scribes that were of the sect of the Pharisees, which
plainly implies that some of the scribes were of the other sects. It is true, the scribes
are distinguished from the Pharisees in the woes which our Lord now pronounced,
and in several other passages, particularly Mat. v. 20, xxiii. 2. But from the latter
of these passages Dr. Macknight thinks it is evident, that by the scribes and Pharisees
is commonly meant the Pharisaic scribes, according to the idiom of the Hebrew lan-
guage : for, as the name Pharisees denoted a sect, and not an office, it could by no
means be said of the whole sect, that they sat in Moses's chair. A character of this
sort was applicable only to the doctors or scribes of the sect. In other instances, where
the scribes are distinguished from the Pharisees, the Sadducean doctors may be
intended. The badge of a Pharisee was his placing the tradition of the elders on an
equality with scripture : whereas, the Sadducees rejected all the pretended oral
traditions, and adhered so close to the text, that they acknowledged nothing as a
matter of faith which was not expressly contained in the sacred books. And in this
they were followed by the Karaites, or Scripturists, a sect that subsists among the
Jews to this day. It is generally supposed, indeed, that the Sadducees acknowledged
the authority of none of the sacred books, except the writings of Moses. Never-
theless, there is reason to believe that they received all these books ; for had they
denied the authority of any of them, our Lord, who so sharply reproved their other
corruptions, would, probably, not have let this escape uncensured. Nay, Josephus
himself, who was no friend to the Sadducees, does not, in the whole compass of his
writings, charge them with rejecting any of the sacred books. He says, they rejected
the traditions of the elders, so much cried up by the Pharisees, affirming that nothing
ought to be held as an institution or rule but what was written. Perhaps, of the
sacred writings, the Sadducees preferred the books of Moses. All the Jews did so,
and do so stiff : but whether, in this point, the Sadducees outstripped the rest of the
sects, it is hard to say. In the mean time, considering the veneration which the Jews
had for the books of the law, it is reasonable to suppose that some of the doctors of
each sect would apply themselves more especially to the study of these books in private,
and to the explication of them in public ; and that such as did so might obtain the
appellation of lawyers. Accordingly, he is called by Matthew a Pharisee, and a lawyer,
Exxii, 35.j whom Mark calls a scribe. r
Farther, it is not lieprobable, that the Pharisean lawyers, fond of their own par-
ticular study, night exalt the law, not only above the rest of the sacred writings, but
above the tradition of the elders, in which respect they were distinguished from the
ret of their sect, paying only a secondary sort of regard to these traditigas It was
on this account that one of them was now so displeased, when be heard Jesus join
the whole body of scribes indiscriminately; and consequently the lawyers with the
*harisees, in the woes which he now denounced against them for the hypocritical
she ws of piety which they made by their zeal in giving tyth’s of mint, anise, and
cummin, according to the precepts of the elders, whilst they omitted judgment and
the love of God, enjoined expressly by the divine law. It seems, he thought the
rebuke undeserved on the part of the lawyers, even of the Phariseau sect, because
M. g
258 LIFE of CHRIST
- . . not pay that superlative regard to tradition which the rest were remark-
able for. . . . * -
We shall now continue the conversation in the words of Dr. Campbell.
“ Woe unto you, scribes and Pharisees, hypocrites, because ye are like concealed
graves, over which people walk without knowing it.
Here one of the lawyers interposing, said, by speaking thus, Rabbi, thou reproachest
us also. He answered, woe unto you, lawyers, also, because ye lade men with intoler-
able burdens, which ye yourselves will not so much as touch with one of your fingers.
Woe unto you, because ye build the monuments of the prophets whom your fathers
killed. Surely ye are both vouchers and accessaries to the deeds of your fathers ;
for they killed them, and ye build their monuments. - - -
Wherefore, thus saith the wisdom of God, “I will send them prophets and apos-
tles ; some of them they will kill, others they will banish ; insomuch that the blood
of all the prophets which has been shed since the foundation of the world shall be
required of this generation, from the blood of Abel to the blood of Zechariah, who
fell between the aitar and the house of God.” Yes, I assure you, all shall be required
of this generation.”
The scribes and Pharisees, finding themselves thus severely reproved, urged him
with great vehemence, from the hope that he might say something prejudicial to his
cause, that they might bring an accusation against him, either before the Romans or
the Jews, - ..” - -
A vast multitude of people having collected, about this time, to hear the instructions
of the Son of God, he thought proper to repeat, before this vast assembly, the same
injunctions as he had before given them in private. There would thus be many
witnesses, that the troubles which were to fall upon his followers were not unknown
to him, and that he did not entice them to continue in his service by any flattering
prospect of worldly advantage. He began by exhorting them, as he had done on a
voyage cross the sea of Tiberias, to beware of the leaven of the Pharisees, which he
explained to be hypocrisy. To enforce this admonition, he reminded them of the
omniscience of God, who knew every secret thought, and of the approach of that
awful day, when every thing should be made publicly manifest. The body, he said,
being mortal, might suffer many things from the hands of their enemies : . but there
was a great and terrible God, who was able to destroy both body and soul in hell. And
he, said Jesus, is the proper object of your fear. But let not this tremendous thought
fill your minds with melancholy’; for there is as much safety in his protection as
there is danger in being exposed to his wrath. He watches over every part of his
creation, and not a sparrow falls to the ground without fulfilling, by, its death, some
part of his plan of providence. You need not, therefore, fear ; for all the hairs of
your head are numbered, and ye, both as men and as my disciples, are of more value
than many sparrows. If you constantly and steadily persevere in my ways, unmoved
by the allurements and afflictions of this world, the Son of man will acknowledge you
for his favourites and friends, before his heavenly Father, and all the angels of light ; .
while he, on the contrary, who shall desert my cause, shall be cast out as evil; and
though he may have gained the world, shall have eternal reason to repent of his choice,
since he shall incur the destruction of his soul. And let all men, beware how they
oppose your mission ; for unto him that blasphemeth against the Holy Ghost, it shall
never be forgiven. Nor need you be afraid to. appear before kings or rulers; for,
though you are illiterate men, the Holy Spirit shall furnish you, without your previous
meditation, with the most suitable defences to make against your enemies.
While Jesus was thus exhorting his disciples, a certain person in the crowd begged
LIFE of CHRIST. 259
that he would persuade his brother to divide their inheritance, and give him his
share. But because judging in civil matters was the province of the magistrate,
and foreign to the end of our Lord’s coming, he refused to interfere in their dispute;
but knowing that quarrels of this kind arise from covetousness in one or both of the
parties, he cautioned them to beware of that vice; for neither the happiness nor the
security of a man’s life consisteth in the abundance of the things which he possesseth.
To shew them that the love of this world was foolish and dangerous, even when it
did not lead to any unlawful acquisition of wealth, he related the following parable .
The ground of a certain rich man brought forth plentifully, and thus enabled him,
without oppression, rapidly to accumulate wealth. He therefore determined to
provide barns of sufficient magnitude to contain his goods ; and as he was not one ºf
those mean wretches who would continually hoard and never enjoy, he said to his
soul, thou hast much goods laid up for many years, take thinc case, eat, drink, and be
merry. But God said unto him, thou fool, this might thy soul shall be required of thee,
then whose shall those things be which thou hast provided ? So is he that layeth up trea-
sure for himself, by living for this present world, and has not, by faith in the Lord
Jesus Christ, become rich towards God. He may obtain a little short lived gratifi-
cation, but will, at length, find that the end of these things is death. • *.
Christ then proceeded to exhort his disciples that they should take no anxious
thought for the things of this life ; but, setting their affections upon a better world,
commit the keeping of all their concerns into the hands of a faithful and merciful
Creator. Fear not little flock, though you may be here despised and persecuted,
it is your Father's good pleasure to give you the kingdom. He now added a precept
particularly calculated for those times, and for the peculiar circumstances of the
apostles : sell that ye have, and give alms: provide yourselves with bags that was not
old, a treasure in the heavens that faileth not, where no thief approacheth, nor moth
corrupteth : for where your treasure is, there will your heart be also. t
Having thus recommended disengagement of affection from the things of this
world, he ordered them to be in constant readiness for the discharge of their duty.
In the Eastern countries, great entertainments were usually made in the evening ;
so that the guests were seldom dismissed till the night was far spent. On such oc-
casions, servants shewed their fidelity by watching and keeping their lamps burning,
and their loins girded, that they might be ready to open the door to the master on
the first knock. He exhorted his disciples to imitate these servants, and assured them,
that if they pursued a similar line of conduct, their Master would not only receive
them to his company, but gird himself and come forth and serve them. " *
Peter enquiring to know whether this parable was addressed to the disciples or the
multitude, the Lord said, who then is that faithful and wise steward, whom his lord.
shall make ruler over his household, to give them their meat in due season. Blessed is
the servant, whom his lord, when he cometh, shall find so doing, he will make him ruler
over all that he hath. But lest this watchfulness should be remitted, he instructed
him further by the case of a servant, who, presuming upon his master's favour,
neglected his duty, and oppressed his fellow-servants. Such an one was to be cut in
sunder, and have his portion with unbelievers, who had made no pretensions to the faith
and practice of religion. Nay, his doom should be still more heavy ; for, in propor-
tion to the knowledge which the disobedient servant should possess of his Master’s
will, should be the stripes with which he should be chastised. Then, reassuming
his prophetic character, he looked forward into futurity, and announced the persecu-
tions which should fall upon his followers. I am come to send fire on the earth, and
what will I if it were already kindled. This passage is variously translated ; but
d
260 LIFE OF CHRIST.
|
must be understood to convey a wish that his sufferings might speedily commence,
I have a dreadful baptism of blood to be baptized with, and how am I straitened till it
be accomplished. Instead of peace, which shall be ultimately the consequence of my
mission, there shall be a spirit of violent dissension and animosity extensively diffused
on the earth ; for, on account of the introduction of the Christian religion, there shall
be five in one house divided, three against two, and two against three. The father shaël
be divided against the son, and the son against the father ; the mother against the daugh-
ter, and the daughler against the mother; the mother-in-law against her daughter-in-law,
and the daughter-in-law against her mother-in-law. - *
The land of Judea, as has been already observed, was bounded on the west by the
Mediterranean sea, and on the south by the deserts of Arabia : when, therefore, the
west wind blew, it indicated rain; while the blasts from the south were accompanicil
with extreme heat. Our Lord reproved the multitude because they could understand
the succession of these natural phenomena, but could not discern the important cvents
which were taking place, or which should speedily happen. Ye cannot discern this
time : ye are so blinded by superstition, prejudice, and pride, that ye are unable to
discover that the kingdom of God is approaching, that the true Messiah is now upon
earth, and that you and your countrymen, by rejecting him, are filling up the measure
of your iniquities, and bringing about the ruin of your nation. You ought, in this
instance, to act with the same prudence as you would exercise towards a powerful
and justly incensed adversary, who had commenced a prosecution against you, with
whom you would agree quickly, lest he should hale you to the judge, and the judge deliver
3/0u to the officer, and the officer cast you into prison. •
Some that were present at this time informed Christ of the murder of certain Gali-
leans, of whose history we are ignorant, but whose blood Pilate had mingled with their
sacrifices, secretly insinuating that these people must have been more than usually
wicked, or else they would not have incurred such severe judgments. Christ, however,
opposed this sentiment ; assuring them, that unless they repented, they must all likewise
perish. He also made a similar observation upon the death of eighteen persons on
whom the tower of Siloam, which was, probably, one of the porticos of Bethesda,
had fallen. Moreover, to rouse them stilk more to a sense of approaching calamities,
he spake the parable of the barren fig-tree, which was ordered to be cut down, and
only spared for one year from the intercession of the gardener, and in the expectation
that it might, the next season, bring forth fruit. This was, undoubtedly, intended to
represent the Jewish nation, the advantages they had enjoyed, the sins they had com-
mitted, the long-suffering mercy of God, which was vouchsafed towards them through
the mediation of the Son, and the ruin which would certainly fall upon their heads,
both as individuals and a community, unless prevented by their repentance : but
it also speaks loudly to the consciences of such as are living in impenitence and unbelief,
though continually surrounded with divine benefits. -
Jesus happening to preach in one of the synagogues of Perea on a sabbath-day,
cast his eyes upon a woman in the congregation who had not been able to stand upright
during ‘the space of eighteen years ; wherefore, pitying her affliction, he restored
her body to its natural soundness. This benevolent miracle excited the gratitude
of the poor woman to God, but produced a very different effect on the ruler of the
synagogue. He was filled with great indignation, and said unto the people, ‘there are
sia days in which men ought to work, in them, thereforc, come and be healed, and
flot on the sabbath-day. The JLord then answered him and said, thou hypocrite,
doth m0t each of you, on the sabbath, loose his or or his ass from the stall, and icag
him away to watering 3 And ought not this woman, whom Satan hath bound, lo,
LIFE OF CHRIST. #6%
these eighteen years, be loosed from this bond on the sabbath-day ? And when he said
these things all his adversaries werc ashamed, and all the people rejoiced for all the
glorious things that were done by him. - - -
After the ford had thus silenced the ruler of the synagogue, and whilst he observed
the rejoicings of the people, he reflected with pleasure on the reason and truth which
so effectually supported his kingdom : for he spake a second time the parables of the
grain of mustard-seed and of the leaven, to shew the efficacious operation of the gos-
pel upon the minds of men, and its speedy propagation through the world in spite
of all opposition. - - t
While our Lord was passing through the cities and villages in his journey towards
Jerusalem, he met with one who expressed a desire to be made acquainted with the
number of the saved. Christ, not judging this a profitable question, instead of
returning a direct answer, exhorted his hearers not to trust to their privileges as Jews,
but to strive to enter in at the strait gate ; for that many, deferring this consideration,
should strive to enter in and should not be able. When the elect of God are gathered
in, and the door of heaven is shut, they shall in vain request admission, saying, Lord,
Jord, open unto us ; for he shall answer and say unto them, I know not whence you are,
you are perfect strangers to me, and therefore shall not he admitted into my company.
in vain shall they then allege, we have eaten and drank in thy presence, and thou hast
taught in our streets ; we have not merely been Jews, and, as such, have had the
advantages of the peculiar people of God, but we have also had the advantage of thine
acquaintance when upon earth ; for they should be dismissed into outer darkness,
as the workers of iniquity; while many should come from the farthest parts of the
earth, and sit down to the everlasting enjoyment of the kingdom of God. -
The same day, some of the Pharisees intimated to Christ, that if he was desirous
of seeking his safety, he ought to depart out of that country, for that Herod sought
to slay him. But Christ, knowing that he had his appointed work to perforin, and
that no one could cut him off till his hour of suffering was come, answered, go lje and
tell that for, referring to the cruelty and craft of Herod, behold, I cast out devils, and
* I do cures to-day and to-morrow, and the third day I shall be perfected. Nevertheless,
I must walk to-day, and to-morrow, and the day following ; for it cannot be that a
prophet perish out of Jerusalem. Our Lord here, probably, referred both to the
general wickedness of that city, which was notorious for its opposition to the prophets
ef God, and also to the malice which he well knew that the priests and rulers had
conceived against him. Our Lord then took up the pathetic lamentation, O. Jerusalem,
Jerusalem, which killest the prophets, and stonest them that are sent unto thee, how
often would I have gathered thy children together, as a licn doth gather her brood under
her wings, and ye would not. Behold, your house, the temple in which you trust,
is left unto you desolate ; and verily I say unto you, ye shall not see me until the time
come, when ye shall say, blessed is he that cometh in the name of the Lord. This last
expression probably refers to the general ingathering of the Jews, with the fulness of
the Gentiles, which shall take place before the dissolution of all things. \
About this time, a distinguished person among the Pharisees, with an insidious
intention, invited our Lord to dine at his house. This was on the sabbath-day ;
and a man who was a flicted with the dropsy was present, being probably introduced
for the purpose of seeing whether Christ would cure him. Not having received an
answer to the question, whether it were lawful to heal on the sabbath-day, he laid
his hand on the diseased man, and he immediately healed him and sent him away.
Determining still further to press his adversaries with unanswerable questions, he
asked them whether they would not, on the sabbath, rescue an ox or an ass from the
262 LIFE OF CHRIST,
*.
pit into which it was fallen. As this was agreeable to their customs at that time,
though not at the present, they were confounded with shame and amazement, and re-
frained from their purpose of cavilling at his proceedings.
Before dinner, the pride of the Pharisees discovered itself in the anxiety which
each of them expressed to get the chief places at table. Jesus took notice of it, and
shewed them the folly of their behaviour by the consequences to which it tends. He
mentioned this in particular, that pride exposes a man to many affronts ; whereas, to
cultivate humility, is the surest method to obtain respect. -
As the Pharisees were equally distinguished by covetousness and pride, our Lord,
addressing himself to his host, exhorted him, when he made an entertainment, to invite
not only his friends and acquaintance, but to make it a matter of particular attention,
to call the poor, the maimed, the lame, and the blind. For that, if this was done
from a proper principle, that of genuine love to God and love to man, he should be
blessed ; and as these guests could make him no recompence, he should be recompensed
at the resurrection of the just. s *
One of the company remarking the felicity of those who should eat bread in the
kingdom of God, Christ thought proper to pursue the simile, and described, in the
following parable of a marriage feast, the success which the gospel, the invitation to
the great feast of heaven, should meet with among the Jews ; and that, though it was
to be offered to them with every circumstance that could recommend it, they would
reject it with disdain, preferring the present life to that which is to come ; while the
Gentiles would embrace the gospel with cheerfulness, and thereby be prepared to
sit down with Abraham in the abode of the blessed. Then said he unto him, a certain
man, who was equally generous and rich, made a great supper, and invited many of
his professed friends and acquaintances. They did not at first refuse the invitation :
but when every thing was fully ready, and the servants sent to press their immediate
attendance, made a variety of frivolous excuses to justify their absence. So that
servant came and shewed his lord these things. Then the master of the honese,
being angry, said to his servant, go out quickly into the streets and lanes of the
city, and bring in hither the poor, the mained, the halt, and the blind, meaning,
no doubt, the publicans and harlots, and others of the most profligate and despised
of the Jews, who accepted more readily the invitatious of the gospel than such of their
countrymen as had stood higher in the general estimation. The supper being great,
and the hall of entertainment spacious, all those whom the servant found in the streets
and lanes of the city were not sufficient to fill the tables. Wherefore, knowing the
beneficence of his lord’s intentions, he came and informed him that there was still room.
JAnd the lord said unto the servant, go out into the highways and hedges, and coin-
pel them to come in, that my house may be filled. Go and preach the gospel to the
Gentiles, who have hitherto been considered as having no interest in my mercy, and
they shall receive it with still more readiness than the outcasts of the Jews ; so that
a number which no man can number, of all nations, and kindreds, and languages, and
tongues, shall, at length, sit down together in the regions of immortal felicity. Dr.
Macknight supposes the first of these calls to be directed to the proselytes from among
the Gentiles, and the second to such of the Gentiles as were living in idolatry. For I
say unto you, that none of those men who were bidden shall taste of my supper.
-This is not to be understood in the strictest sense of the words, as is evident from the
conversion of Saul, who was a persecuting Pharisee, and of many of the priests who
became obedient to the faith ; but is intended to denote the general, but not total,
apostacy of the Jewish nation. -
Jesus finding himself accempanied from place to place by a great multitude, who
Y_{FE OF CHRIST. --~ * * 263
were influenced by false conceptions of the nature of his kingdom, turned and said
unto them, if any man come to me, and hate not his father, and mother, and wife,
and children, and sisters, yea, and his 0&n life also, so as to be ready to give up all
these things rather than desert my cause, he cannot be my disciple. And whosoever
doth not bear his cross, submitting to pain and shame for my sake, and come after me,
by the belief of my doctrines, and the imitation of my example, cannot be 7ny disciple.
Make up your minds upon this subject ; for which of you, intending to build a tower,
or any other extensive edifice, sitteth not down first and counteth the cost, examining
well his resources, whether he have sufficient to finish it , lest, after he hath laid the
foundation, and made some little progress in the building, but is not able to finish it,
all that behold it begin to mock him, saying, this man began to build and was not
able to finish his undertaking. Or what king going to make war against another
king, sit teth not down first and consulteth whether he be able, from the superior
valour and discipline of his troops, though he has only ten thousand men, to meet him
that cometh against him with twenty thousand 2 Or else, if the result of his deliber-
ations be not thus favourable, while the other is yet a great way distant from his
frontiers, he sendeth an embassage and desireth conditions of peace. So likewise
am I going to enter on a war so unequal in point of numbers, that whosoever he be of
gou that forsaketh not all that he hath, when duty renders it necessary, he cannot be
my disciple. To conclude : Jesus told his apostles that this self-denial was pecu
liarly necessary for them, because it was the spiritual salt that would preserve then
from apostacy, and others from corruption. Salt is good ; but if the salt have lost
its savour, wherewith shall it be seasoned 2 it is neither fit for the land, nor yet
for the dunghill, but men cast it out. He that hath ears to hear let him hear.
Encouraged, probably, by what little they might understand of the preceding para-
ble, the publicans and sinners now pressed closer to Jesus, and thereby excited the
indignation and contempt of the scribes and Pharisees. To silence them, to vindicate
his own conduct, and to induce the despised outcasts of Israel to pay the greater at-
tention to his instructions, the blessed Redeemer now repeated the same parable as he
had delivered just after his transfiguration, concerning the shepherd, who, having
lost one out of an hundred sheep, left the ninety and nine to recover that which had
strayed from his fold. He now also repeated another parable of similar import, of a
poor woman, who, having lost a piece of silver, of which she was possessed of only ten,
lighted a candle, and swept the house, and sought diligently till she had found it;
and, when she had succeeded in this, invited her neighbours together, saying, rejoice
with me, for I have found the piece which I had lost. The succeeding parable is
one which excites uncommon interest, both from the simple and affecting nature of the
story, as from the importance of the consolatory truths which it is made the vehicle
of communicating. We shall therefore consider it more largely than we have done
either of the preceding parables. g ---
The parable of the lost son, of all Christ's parables, is the most delightful, not only
as it inforces a doctrine incomparably joyous, but because it abounds with the tender
passions, is finely painted with the most beautiful images, and is to the mind what a
charming diversified landscape is to the eye. And he said, a certain man had two
sons. And the younger of them, being impatient of the restraint he lay under at
home, came and said to his father, Father, give me the portion of goods that falleth
to me. JAnd he divided unto them his living. The indulgent parent listened to his
son's desire, made an estimate of his estate, and gave him his portion ; perhaps, because
he pretended that he was going to follow business. The younger son, therefore,
having thus gotten possession of his fortune, lost no time. He gathered all together ;
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264 LIFE OF CHRIST,
and that he might be wholly from under the eye of his parent, who was a person of
great piety, and be freed from the restraints of religion, he went into a far, country,
among heathens, where was neither the knowledge nor worship of God, choosing such
companions as were most agreeable to his vicious inclinations. Here he wallowed in
unbounded riotousness and debauchery. But the ferment produced in his body by
riotous living soon elouded his understanding, and confounded any little sense he was
possessed of ; his mind was stimulated by mad desires, which pushed him from one
extravagancy to another, till he quickly spent all. These circumstances, joined with
the manner in which his father received him at his return home, are admirably con-
trived to shew the immense goodness and incomparable indulgence of God. No crime
is so great, or so highly aggravated, that he will not forgive it if the sinner, repetits.
And when he had spent all, there arose a mighty famine in that land, and he began to
be in want. Having spent all to keep himself from starving in the famine, he sub-
mitted to the most disgraceful work that a Jew could be employed in, he hired himself
to feed swine : he who the other day had been so remarkable for his luxury, extra-
vagance, and foppish delicacy. Such are the direful consequences of vice. But the
wages he earned by this ignominious service were not sufficient, in a time of great
scarcity, to purchase him as much food of any kind as would satisfy the cravings of
his appetite. It seems, his master gave him wages without victuals. Being half-
starved, therefore, he often looked on the swine, with envy as they were feeding, and
wished that he could have filled his belly with the husks which they devoured ; a
circumstance which beautifully shews the extremity of his misery. Distress so great
brought him, at length, to think. For one day, as he was sitting hungry and faint
among the gluttonous animals, he reflected upon the happiness of the servants in his
father’s family, who had more meat than they could use, whilst he was ready to die
with famiiie in a strange country. The consideration of these things made him willing
to return home ; but that he might be received again, he resolved with himself to
go in all humility, and confess his crimes to his father, acknowledging that he was
utterly unworthy to be owned as a son, and praying that he might be taken into the
house only as a hired servant. I will arise and go to my Father, and will Say unto
him, Father, I have sinned against heaven and before thee. He meant that God was
injured in the person of his earthly father. And, certainly, nature itself teaches this,
that whoever is insolent or disrespectful to his parents rebels against God, who,
by making them the instruments of communicating life to their children, has imparted
to them some of his own paternal honour. He resolved to say, likewise, and ant no more
worthy to be called thy son, make me as one of thy hired servants. Having the idea
of his undutiful behaviour strongly impressed in his mind, he was sensible that he had
no title to be treated at home as a son. At the same time, he knew that it never
would be well with him till he was in his father's family again; so, with joy, he en-
tertained the thought of occupying the meanest station in it. Thus, while the
liberality of the great parent of men makes them wantonly run away from his family,
the misery which they involve themselves in often constrain them to return. By the
natural consequences of sin, God sometimes makcs sinners to feel that there is no
felicity to be found any where but in himself. And now the young man, having
taken the resolution of returning to his father, put it immediately in execution ; he set
out just as he was, bare-footed and all in rags. But when he came within sight of
home, his nakedness and the consciousness of his folly made him ashamed to go in.
He skulked about, therefore, keeping at a distance ; till his father, happening to spy
him, knew him, had compassion, ran, though old and infirm, fell on his neck, and
kissed him. The perturbation which the aged parent was in with ecstacy of joy
LIFE of CHRIST, . 265.
hindered him from speaking ; so the poor, ragged, meagre creature, locked in his
arms, began, and made his acknowledgments with a tone of voice expressive of the
deepest contrition. But the father, grieved to see his son in that miserable plight,
interrupted him, ordering his servants, some to bring out the best robe immediately, -
and a ring, and shoes; that he might be clothed in a manner becoming his son ; and
others to go kill the fatted calf, that they might eat and be merry. For this my son
was dead and is alive again, was lost and is found. We looked upon him as utterly
lost; but lo! he is come back again, beyond all expectation, in safety, And they
began to be merry : they sat down to the feast, rejoicing exceedingly at the happy
occasion of it. ! . . .
- And now, while every one in the family heartily joined in expressing their joy on
account of the safe return of the second son, the elder brother, happening to come
from the field, heard the noise of singing and dancing within ; wherefore, calling out
one of the servants, he asked what these things meant 2 The servant replied that
his brother was unexpectedly come, and that his father, being very glad to see him,
had killed the fatted calf, and was making a feast, because he had received him safe
and sound. When the elder brother heard this, he fell into a violent passion, and
would not go in ; the servant, therefore, came and told his father of it. The father,
rising up, went out; and, with incomparable goodness, intreated his son to come and
partake in the general joy of the family, on account of his brother's return. But the
kindness and respect which his father shewed him on this occasion did not soften him
in the least. He stubbornly persisted in his anger, and answered the affectionate
speeches of his parent with nothing but loud and haughty accusations of his conduct.
And he answered and said to his father, lo, these many years do I serve thee, neither
transgressed I at any time thy commandment, and yet thou never gavest me a kid that
I night make merry with my friends. This branch of the parable is finely contrived
to express the high opinion which the Pharisees, here represented by the elder brother,
entertained of their own righteousness and merit. But as soon as this thy son—the
ungracious youth disdained to call him brother, and at the same time insolently in-
sinuated that his father seemed to despise all his other children, and to reckon this
prodigal only his son—as soon as this thy son was come, which hath devoured thy living
with harlots, thou hast killed for him the fatted calf. The father meekly replied, son;
as thou hast never been absent from me for any considerable time, I could not in this
manner express the affection which I entertain for thee. Besides, thou hast not been
altogether without a reward of thy service; for thou hast lived in my family, and hast
had the command of my fortune as far as thine exigencies, or even thy pleasures; re-
guired. JAnd he said unto him, son, thou art ever with me, and all that I have is thine.
By calling him son, after the insolent speech he had made, the father insinuated that
he acknowledged him likewise for his son, and that neither the undutifulness of the
one or of the other of his children could extinguish his affection, or cancel the relation.
subsisting between them. It was meet that we should make merry and be glad. Both
reason and natural affection justify me in calling the whole family to rejoice on the
present occasion. For as thy brother is returned to us sensible of his folly, and
determined to lead a better course of life, his arrival is like his revival after death,
at least, it is his being found after he was really lost : for which reason, our joy ought
to bear a proportion to the greatness of this occasion. For this thy brother was dead'
and is alive again, was lost and is found. Though he has devoured my living
with harlots, he is thy brother as well as my son; wherefore, thou shouldest not
be angry because he has repented, and is returned after we thought him irrecoverably:
lost. Thus the goodness with which the father bare the surly peevishness of his
ë M. m. --
265 LIFE of CHRIST.
elder son, was little inferior to the mercy shewed in the pardon that he granted to the
QUIFAQſelf. ë
y . having thus set before them the affectionate behaviour of an earthly parent
towards his undutiful child, left every one to judge whether such weak and wicked
creatures can love their offspring with more true tenderness than the great Father
Almighty does his, or shew them more-indulgence for their benefit. In this inimitable
composition, the amazing mercy of God is painted with captivating beauty: and in
all the three parables, the joys occasioned among heavenly beings, by the conversion
of a single sinner, are represented ; joys even to God himself, than which a nobler
and sweeter thought never entered into the minds of rational creatures. Thus high
doth men stand in the estimation of God ; for which cause they should not cast them-
selves away in that trifling manner, wherein multitudes destroy themselves ; neither
should any one think the salvation of others a small matter, as some who are entrusted
with their recovery seem to do. Had the Pharisees understood the parable, how
criminal must they have appeared in their own eyes, when they saw themselves truly
described in the character of the elder son, who was angry that his brother had re-
pented . Withal, how bitter must their remorse have been when they found them-
selves not only repining at that which gave joy to God, the conversion of sinners,
but excessively displeased with the methods of his procedure in this matter, and
maliciously opposing them | If these parables had been omitted by Luke, as they
have been by the other three historians, the world would have sustained an unspeakable
IOSS.
About the same time, our Lord instructed his disciples by the parable of the unjust
steward; a part of scripture, the interpretation of which is not considered the most
easy. We shall, therefore, first give the whole in the words of Dr. Campbell, and then
subjoin a few explanatory remarks.
Luke xvi. 1.13.] “ He said likewise to his disciples, a certain rich man had a
steward, who was accused to him of wasting his estate. Having, therefore, called
him, he said, what is this that I hear of thee render an account of thy management,
for thou shalt be steward no longer. And the steward said within himself, what
shall Ido º my master taketh from me the stewardship ; I cannot dig, and am ashamed
to beg. I am resolved what to do ; that when I am discarded, there may be some
who will receive me into their houses. Having, therefore, sent severally for all his
master's debtors, he asked one, how much owest thou to my master P He answered,
a hundred baths of oil. Take thy bill, said the steward, sit down directly and write
one for fifty. . Then he asked another, how much owest thou? He answered, a hun-
dred homers of wheat. Take thy bill, said he, and write one for eighty. The
master commended the prudence of the unjust steward; for the children of this world
are more prudent in conducting their affairs than the children of light. Therefore
I say unto you, with the deceitful mammon procure to yourselves friends, who, after
your discharge, may receive you into the eternal mansions, *
“Whoso is faithful in little, is faithful also in much ; and whoso is unjust in
little, is unjust also in much. If, therefore, ye have not been honest in the deceitful,
who will intrust you with true riches And if ye have been unfaithful managers
for another, who will give you any thing to manage for yourselves * A servant cannot
serve two masters, for either he will hate one and love the other, or, at least, will attend
one and neglect the other. Ye cannot serve God and mammon.”
The good things of this world are here called the deceitful mammon, because, from
their transitory and unsatisfactory nature, they deceive all those that put their trust
in them ; and they are fitly contrasted with the true riches, the enduring inheritance of
\ LIFE OF CHRIST. 267
eternal felicity. These are entrusted to their possessors as a deposit, which they
are bound to use for the honour of God, and the well-being of their fellow-men.
They are lent only for a time, a time unknown to us, and liable to be taken from us
every moment: whereas, the joys of heaven are considered by the saints as their
own by right of inheritance, in consequence of their being the heirs of God, and joint-
heirs of Christ, and will never be taken from them. If Christians make a proper use
of their riches, they will be endeavouring to promote the cause of God on the earth,
and thus will be the means of increasing the joy of angels, by contributing to the
salvation of sinners. Gladly, therefore, will these glorious spirits receive the de-
H. souls of those that thus spend and are spent for God into their everlasting
habitations, where they shall enjoy unspeakable delights in the presence of God and
the Lamb, eat of the fruit of the tree of life, and be clothed with immortality as with
a garment. - • " . -
The Pharisees who heard these excellent instructions treated them as fit subjects of
derision, that they might thus justify their own detestable covetousness ; nor has
, their example been found without imitators in all ages, who have exercised a paltry
and pretended wit to stifle the reproofs of their consciences, and have thus prepared
themselves the more fully for the awful vengeance of God. The answer which Christ
gave them was deeply impressive. Ye are they who justify yourselves before men,
by your care of external appearances; but God knoweth your hearts. Do not, there-
fore, plume yourselves upon the approbation pf your fellow-creatures ; for, it is fre-
quently the case, that that which is highly estéemed among men is abomination in the
sight of God. He then repeated what he had formerly observed concerning the
eagerness with which men pressed into the kingdom of God, the permanency of the law,
and the enormous evil of unnecessary divorce. . . . - .
That no means might be wanted to impress their minds with these awful truths,
he now related the parable of the rich man and the beggar ; a parable which every
one is in duty bound to read, to remember, and to make the subject of the most devout
and humble meditation. There was a certain rich man, who abounded with all the
comforts of life, was clothed in purple and fine linen, and being greatly devoted to the
enjoyments of the table, fared sumptuously every day. At his gate, within the hearing
of his jovial songs, was laid a certain beggar, named Lazarus, a faithful servant of the
living God, but who, like Job, the pattern of his imitation, was full of sores. So low,
also, was the station in life which this good man occupied, that he depended for his
subsistence upon the crumbs which fell from the rich inan’s table: moreover, he was
so destitute of necessary covering, that the dogs, according to the filthy friendly dis-
position of those animals, came and licked his sores. Death, however, reversed the
scene. . The beggar died ; his body was barely huddled to the grave; but angels
earried his soul into that state of felicity which, in allusion to Eastern entertainments,
is denominatéd Abraham's bosom. The rich man was also obliged to pay, the debt of
nature ; he was buried with great pomp and solemnity, but his soul departed to the
abodes of misery, where he lift up his eyes, being in torments, and seeth Abraham afar
eff, and Lazarus in his bosom. And he cried and said, father Abraham, have mercy
on me, and send Lazarus, the poor beggar whom I relieved, though I despised him,
that he may dip the tip of his finger in water, and cool my tongue, for I am tormented
in this inextinguishable flame. But Abraham said, son, remember that thou in thy.
life-time receivedst what thou didst vainly account thy good things, and likewise Lazarus
evil things : but now he is comforted, and thou art tormented. And beside all this,
between us and you there is a great gulph fired : so that they that would pass, on an
errand of mercy, from hence to you, cannot ; neither can they pass to us that, in order
- M m 2
$68 & LIFE OF CHRf8T.
to escape from their torment, would come from thence. Then he said, I pray thee,
therefore, father, that thou wouldest send him to my father's house; for I have five
brethren, living, as I did, in rebellion against God, therefore send him that he may
testify unto them of the truth and importance of eternal things, lest they also come into
this place of torment. Abraham saith unto him, they have Moses and the prophets,
-let them hear them. And he said, nay, father Abraham, but if one went unto them
jrom the dead, they will repent. And he said unto him, if they hear not Moses and
the prophets, neither will they be persuaded though one rose from the dead.
By this parable, as Dr. Macknight observes, we are taught several important
lessons : as 1. That one may be great, and renowned, and highly esteemed among
men, who is entirely obscure and vulgar in the eyes of God, nay, an abomination unto
him. For what can be greater or better in the eyes of men than to live adorned with
all the splendour of wealth, luxury, and honours ? and what more disgraceful in the
sight of God than to be polluted with sin, and fit only for the flames of hell ? On
the other hand, the parable teaches, that some who appear mean and despicable in the
eyes of their ſellows are men of great worth, and highly beloved of God. Wealth,
therefore, and power, and grandeur, are not to be coveted ; neither is poverty to be
dreaded, since that honour which is the chief charm of the one, and that reproach
which is the bitterest sting of the other, are altogether without foundation.
2. This parable teaches us, that the souls of men are immortal, that they subsist
in a separate state after the dissolution of the body, and that they are rewarded or
punished according to their actions in this life; doctrines very necessary to be asserted
in those days, when it was fashionable to believe the mortality of the soul, and to argue
in defence of that pernicious error, Further : it teaches us that the miseries of the
poor who have lived religiously, and the happiness of the rich who have lived wick-
edly, do end with this life; and that the several stations in which they have lived,
together with the past occurrences and actions of their lives, are distinctly remem-
bered and reflected upon by them ; and that the remembrance of past pains and plea-
sures will not lessen, but rather increase, the joys of the one and the sorrows of the
other ; and, consequently, that we make a very false judgment of one another's
condition, when we think any man happy because he is rich, or any man miserable be-
cause he is poor.
3. From this parable we learn, that men shall be punished hereafter for entertaining
principles inconsistent with morality and religion, for their worldly-mindedness and
heedlessness with respect to matters of religion, for being immersed in pleasure, and
for not using their riches aright, as well as for crimes of a grosser nature ; wherefore,
it affords a fit caution to all great and rich persons to beware of the rocks on which
they are most apt to split. This great man who fell into the flames of hell is not
charged with murder, adultery, injustice, oppression, or lying ; he is not even charged
with being remarkably uncharitable. , Lazarus lay commonly at his gate ; and though
he received evil things, being treated by every one of the family as a beggar, he got
his maintenance there, such as it was, otherwise he would not have been laid there
daily ; nor would the rich man have desired Abraham to send him rather than any
other of the blessed with a drop of water to cool his tongue, had he not imagined that
gratitude would prompt him to undertake the office with cheerfulness. The rich
man's sin, therefore, was his living in luxury and pleasure, which made him, on the
one hand, neglect religion, for cultivating which he had the best opportunities; and,
on the other, cherish atheistical principles, particularly such as flow from believin
the mortality of the soul. If so, all who resemble this person in his character, shoul
take warning by his punishment, and not delude themselves with thinking, that because
LIFE OF CHRIST. 269
§
they live free from the more scandalous vices, they shall escape damnation. In par-
ticular, all who make it their chief business to procure the pleasures of sense, neglecting
to form their minds into a relish of spiritual and divine pleasures, may in this parable
see their sad, but certain end. They shall be excluded for ever from the presence of
God, as incapable of his joys, although they may have pursued their pleasures with
no visible injury to any person. But if men, not accused of injustice in getting riches,
are thus punished for the bad use they have made of them, what must the misery of
those be who both acquire them unjustly and use them sinfully As this parable
admonishes the rich, so it is profitable for the instruction and comfort of the poor;
for it teaches,them the proper method of bringing their afflictions to a happy issue,
and shews them that God will distribute the rewards and punishments of the life to
come impartially, without respect of persons. . • - -
4. This parable teaches us the greatness of the punishment of the damned. And in
hell he lift up his eyes, being in torments, and seeth Abraham afar Qff, and Lazarus in
his bosom. We cannot, from this representation, infer that burning with material
fire shall be any part of the true and proper punishment of the damned. The never
dying worm, which is sometimes joined with the fire of hell, is confessed by all to be
metaphorical, and therefore the fire may be so likewise. Yet no man can be absolutely
certain that the wicked shall not be burnt with flames, seeing the resurrection of their
bodies, and the union of them with their souls, make the thing possible. In the mean
time, be this as it will, the expressions found here, and in other passages of scripture,
taken in their lowest sense, intimate that the pains of hell will be very great. For
if wicked men retain the passions, appetites, and desires, which were predominant
in them on earth, as it is highly probable they will, these desires being for ever de-
prived of their objects, must occasion a misery which they only can conceive who have
felt what it is to lose, without hope of recovery, that which they were most passion-
ately fond of, and to be racked with the violence of desires which they are sensible
can never be gratified. Or, although the passions themselves should perish with their
objects, a direful eternal melancholy must necessarily ensue from the want of all
desire and enjoyment, the misery of which is not to be conceived. In such a state,
the bitter reflections which the damned will make on the happiness they have lost,
must raise in them a dreadful storm of self-condemnation, envy, and despair. Besides,
their consciences, provoked by the evil actions of their lives, and now as it were let
loose upon them, will prove more inexorable than ravening wolves; and the torment
which they shall occasion will, in respect of its perpetuity, be as if a never-dying worm
was always consuming them. This is the fire of hell, and those the everlasting
burnings, (in Dr. Macknight's opinion) threatened with such terror in the word, where
they are represented, perhaps, by material flames, to strike the dull and gross appre-
hensions of mankind ; hut they are far more terrible than the other ; for the misery
arising from these agonizing reflections must be of the most intense kind. And as
there is not any thing in that state to divert the thoughts of the damned from them,
they must be uninterrupted also, not admitting the least alleviation or refreshment.
5. From this parable we learn that men's states are unalterably fixed after death ;
so that it is vain to hope for any end of their misery who are miserable, and unreason-
able to fear any change of their prosperity who are happy.
6. The parable informs us, that if the evidences of a future state, already proposed,
do not persuade men, they will not be persuaded by any extraordinary evidences that
can be offered consistently with the freedom requisite to render them accountable for
their actions. The truth is, we do not call the reality of a future state into question,
cither because it is not demonstrated by sufficient arguments, or because we are not
276 .* LIFE OF CHRIST.
able to comprehend them. Every man has within his own breast what leadeth him
to the acknowledgment of this grand, this fundamental support of religion ; a certain
forehoding of immortality, which it is not in his power ever to banish. But, being
addicted to sin on account of the present pleasures attending it, we vehemently wish
that there were:no future state ; and, in consequence of these wishes, we will not
allow ourselves to weigh the arguments offered in its behalf, and so, at length, came
to work ourselves into an actual disbelief of it. Or if the truth, proving too hard
for us, should constrain our assent, the habit of yielding to our passions, which we
labour under, has influence sufficient to make us act contrary to our convictions.
Wherefore, though the evidence of a future state was more clear and forcible than
it is, men might hinder themselves from seeing it, just as they hinder themselves
from seeing the evidence by which it is at present supported. In a word, the proofs
of the soul's immortality have always been sufficient to persuade those who have any
candour or love of goodness, and to demand more is unreasonable, because, although
it were given, it might prove ineffectual. “ If they hear not Moses and the prophets,
neither will they be persuaded though one rose from the dead.” Accordingly,
Abraham's assertion is verified by daily experience; for they who look on all the
eternal Son of God, who actually arose from the dead, has said concerning the punish-
memts of the damned as so many idle tales, would pay little regard to any thing that
eould be told them even by a person risen from the dead. * &
Our Lord, after delivering this awful parable, warned his disciples that offences,
stumbling-blocks, or occasions to fall, would certainly come ; but that if any one,
by a careless and improper conversation, should place them in the way of his brother,
he would be guilty of a great crime, and bring on heavy woe upon his head. They
were, therefore, enjoined to cultivate, among other duties, that of forgiveness, lest a
spirit of malice and resentment should find its way among them. As the conversation
was now desultory, the apostles asked their Master to increase their faith : when he
told them, that if they had faith as a grain of mustard-seed, they might say to a sycamore
tree that stood near the place, be thou plucked up by the root, and be thou planted in the
sea, and it should obey them. This passage is variously understood, some supposing
that it refers to the faith of miracles, and is to be interpreted literally ; while others
take it as a proverbia) expression, relating to the conquering of such temptations as
might be the most difficult to subdue.
As nothing is more closely connected with every part of vital religion than a spirit
of humility, our Lord then addressed them in a way well calculated to excite that
disposition. [Luke xvii. 7... 10.] But which of you, having a servant ploughing, or
jeeding cattle, will say unto him by and by, when he is come from the field, go and sit
down to meat? And will not rather say unto him, make ready wherewith I may sup,
and gird thyself, and serve ºne till I have eaten and drunken, and afterward thou shalt
eat and drink 2 Doth he thank that servant because he did the things that were com-
manded him # I trow not. So, likewise, ye, when ye shall have done all these things-
which are commanded you, say we are unprofitable servants, we have done only that
which it was our duty to do. Thus did Christ guard against those pernicious doc-
trines which were now taught by the Pharisees, and which afterwards did the most-
extensive injury in his church.
There dwelt, at this time, in the town of Bethany, a village about two miles from
Jerusalem, a pious and respectable family, with whom Jesus was intimately acquainted,
and whém he had visited on a former occasion, namely, that of Lazarus, and his two
sisters, Martha and Mary. The former of these sisters had distinguished herself by
her assiduous attention to our Lord's accommodation ; and Mary was marked as
LIFE of CHRIST. 271
having chosen that better part which should never be taken from her. She also
anointed our Lord's feet with ointment, and wiped them with the hair of her head,
a little before that he was offered up. Lazarus, the brother, a young man whom
Christ regarded with the most tender attachment, was now taken dangerously sick.
His sisters dispatched a messenger to Christ, to inform him of this trying circumstance,
in the hopes that he would favour them with his immediate attendance, and an exer-
tion of his healing power. But when the Son of God received this information, he
determined to abide longer in the country beyond Jordan, that the glary of God might
be more fully manifest by the greatness of the miracle he was going to perform.
At length, after waiting two days, he expressed to his disciples his intention of
returning to Judea, which so much excited their wonder, that they could not help
intimating to him that he would, by this conduct, certainly endanger his life. Jesus
answered, are there not twelve hours in the day ? if any man walk in the day he stum-
bleth not, because he seeth the light of this world. But if any man walk in the tight,
if he step out of the path of duty, or undertake his duty in an improper time or man-
ner, he stumbleth, because there is no light in him. These things said he and after
that he saith unto them, our friend Lazarus sleepeth; but I go that I may awake him.
out of his sleep. His disciples understood him literally ; and thought, therefore, that
this was a favourable sympton, till he informed them plainly that Lazarus was dead;
and that so far from being sorry that this was the case, he was glad that he had not
been present, as they would speedily become the witnesses of an event, that would
tend greatly to the confirmation of their faith. Nevertheless, said he, let us go unto.
him. Then said Thomas unto his fellow-disciples, since our Master will run this great.
hazard, let us also go that, if it be necessary, we may die with him. -
Thus, as Dr. Lardner has remarked, Jesus, who could have raised Lazarus from
the dead without opening his lips, or rising from his seat, leaves the place of his re-
tirement beyond Jordan, and takes a long journey into Judea, where the Jews lately
attempted to kill him. The reason was, his being present in person, and raising
Lazarus to life again before so many witnesses at Bethany, where he died, and was
well known, would be the means of bringing the men of that and future ages to
believe in his doctrine, which is so well fitted to prepare them for a resurrection
to life ; an admirable proof and emblem of which he gave, them in this great
miracle. - t -
It is probable, in this journey towards Jerusalem, that our Lord met with ten
lepers as he was passing through Samaria. These unhappy men drew near to the
road, and called to Jesus with a loud voice, Jesus, Master, have mercy on us. He
did not seem to treat them with much regard, but only bid them go and shew them-
selves to the priests. And as they went, they found themselves suddenly restored to
a perfect soundness. One of them, a poor Samaritan, perceiving the benefit which
had been conferred upon him, cast himself at the feet of his deliverer, and returned
God thanks; but the other nine, who, being Jews, had the benefit of better instructions,
persevered in their journey without displaying the same sense of gratitude. Jesus
enquired, were there not ten cleansed, but where are the nine 2 There are not found
that returned to give glory to God, by a public acknowledgment of the miracle, save
this stranger. And he said unto him, arise, go thy way, thy faith hath made thee
whole. - -
When Jesus and his disciples were come nigh to Bethany, they learned from some
of the inhabitants, whom they met accidentally, that Lazarus was four days buried.
Wherefore, as a day or two must have been spent in making preparations for the
buriai, he could not well be less than five days dead when Jesus arrived. [John xi. 18.]
37%. . . . LIFE of CHRIST.
Now Bethany was nigh unto Jerusalem, about fifteen furlongs off. And many of
£he Jews came to Martha and JMary to comfort them concerning their brother.
The evangelist mentions the vicinity of Bethany to Jerusalem, and speaks of the com-
pany of friends that were with the two sisters, to shew us, that by the directions of
providence this great miracle had many witnesses; some of whom, were persons of note,
and inhabitants of Jerusalem. . . . * * * * - *.
It seems, the fiews of our Lord's coming reached Bethany before he arrived, and
Martha, the sister of Lazarus, having heard of it, went out to meet him. Her in-
tention, no doubt, was to welcome him : but, being in an excess of grief, the first
thing she uttered was a complaint that he had not come sooner. Then Martha, as
soon as she heard that Jesus was coming, went and met him ; but Mary sat still
in the house. Martha was so overjoyed with the news, that she did not take time
to tell her sister, but went out in all haste. Then said Martha unto Jesus, Lord,
if thott hadst been here my brother had not died. Imagiming that Jesus could not
cure her brother while at a distance from him, she thought that, by delaying to come,
he had neglected to save his life. Thus Martha, in one respect, betrayed a mean notion
of the Lord's power; thqugh, in another, her faith aimed at something very high ;
for she immediately added; but I know that, even now, whatsoever thou will ask of
God, God will give its thee; insinuating that she believed his prayer might yet restore
her brother to life. However, she founded her hopes, not on his own power, but on
the power of God, to be exerted at his intercession. It is probable, that Martha
either had net heard that Christ had before this raised two persons from the dead,
ormight think her brother’s resurrection to be more difficult than theirs, because his
spirit had longer departed. Jesus assured her that her brother should rise again;
meaning that it should take place immediately, and according to her desire. But
her fears prevented her from understanding him in this sense, but of the resurrection
at the last day. To cherish her weak, faith, and, as it were, raise it by steps to the
belief and acknowledgment of his power, Jesus’ said untô her, I am the resurrection;
and the life: I am the author of the resurrection, and of the life which followeth upon .
the resurrection; therefore I am able at any time to raise the dead. He that believeth
as thy brother did, though he were dead, yet shall he live, provided H be pleased to
raise him. And whosoever liveth and believeth in me shall never die eternally,
nor shall even endure natural death, if I am pleased to preserve him by my almighty
power. Believest thou this 2. She said unto him, yea, Lord, I believe that thoi.
art the Christ, the Son of God, that should come into the world; and therefore
must admit all that thou hast asserted.” And when she had so said, she went her
way, and called JMary her sister secretly, saying, the JMaster is come, and calleth for
Mary no sooner heard the joyful news of the arrival of Jesus, than she rose and
went to him, without speaking a word to the company of friends who, because she
was of a softer disposition than her sister, paid especial attention to her grief;
for they remained with her in the house while Martha was gone out; and when she
went out they followed her, fearing that she was going to the grave to weep there.
They even wept with her, when they saw her weep as she spake to Jesus. By this
means were the Jews that had come from Jerusalem brought out to the grave,
and made witnesses of the resurrection of Lazarus. When Mary came to J esus,
she fell down at his feet, and expressed herself just as Martha had done, only she
wept as she spake. When Jesus therefore saw her weeping, and the Jews also
weeping which came with her, he groaned in the spirit, and was troubled. He
could not look on the affliction of the two sisters and their friends without having a
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share in it. Besides, he groaned deeply, being grieved to find that his friends
entertained a suspicion of his loving them less than their great love to him night
claim, and was troubled. In the Greek it is, “ he troubled himself;” he allowed
himself to be angry at the malice of the devil, who had introduced siu into the world,
and thereby made such havoc of the human kind. But to keep them no longer in
suspense, he asked where they had buried Lazarus, that he might go to the grave,
and give them immediate relief by bringing him to life again. On this occasion, it
appeared that Jesus was possessed of a delicate sensibility of human passions. For
when he beheld Martha, and Mary, and their companions around him, all in tears,
the tender feelings of love, and pity, and friendship, moved him to such a degree:
that he wept as he went along. [John xi. 34.] And said, where have ye laid him :
they say unto him, Lord, come and see. Jesus wept. In this grief of the Son of God
there was a greatness and generosity, not to say an amiableness of disposition, in:
finitely nobler than that which the Stoic philosophers aimed at in their so much
boasted apathy. Then said the Jews who saw him weeping, behold how he loved him.
..And some of them said, could not he who, in so many instances, hath opened the eyes
of the blind, have caused that even this man should not have died. Jesus, therefore,
again groaning in himself, perhaps on account of his friends as well as of the Jews,
who seemed all of them unwilling to admit the extent of his power, Cometh to the
grave, which was a cave, and had a stone lay upon it, by way of cover. Jesus said,
take ye away the stone. Martha, the sister of him that was dead, saith unto him,
Jord, by this time he stinketh ; for he hath been dead four days. She meant, probably,
to insinuate, that her brother's resurrection was not to be expected, considering the
state he was in. Wherefore, [John ii. 40.] Jesus saith unto her, said I not unto
thee, that if thou wouldst believe thou shouldest see the glory of God P i. e. an instance
of the great power and goodness of God in thy brother's resurrection. Then they took
away the stone from the place where the dead was laid. On many occasions, Jesus
had publicly appealed to his own miracles as the proofs of his mission ; but he did
not ordinarily make a formal address to his Father before he worked them, though
to have done so would have shewed from whence he derived his authority. Never-
theless, being about to raise Lazarus from the dead, he prayed for his resurrection,
to make the persons present sensible that, in working his miracles, he acted by the
assistance, not of devils, as his enemies maliciously affirmed, but of God ; and that
this miracle in particular could not be effected without an immediate interposition of
the divine power. The evangelist, it is true, does not say directly, either that Jesus
prayed, or that he prayed for this end : but the thanksgiving which he tells us he
offered up, implies both. And Jesus lift up his eyes, and said, Father, I thank thee
that thou has heard me. And I know that thou hearest me always ; but because of
the people which stand by I said it, that they may believe that thou hast sent me ... I did
not pray for my own sake, as if I had entertained any doubt of thine impowering me
to do this miracle, for I know that thou hearest me always; but I prayed for the
people's sake, to make them sensible that thou lovest me, hast sent me, and art
continually with me. By this prayer and thanksgiving, therefore, Jesus has insinuated,
that his own resurrection from the dead is an infallible proof of his divine mission ;
no power inferior to God's being able to accomplish a thing of this kind. And when
he had thus spoken, he eried with a loud voice, Lazarus come forth. The dead man
heard the voice of the Son of God, and came forth immediately; for he did not revive
slowly and by degrees, as the dead child did that was raised by the prophet Elisha.
But the effect thus instantly following the command, plainly shewed whose the power.
was that revived the breathless clay. If the Lord had not intended this, instead of
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274 LIFE OF CHRIST.
speaking, he might have raised Lazarus by a secret inward volition. Because the
people were not so much as dreaming of a resurrection, they must have been sur-
prised when they heard our Lord pray for it. The cry, “ Lazarus come forth,”
must have astonished them more, and raised their curiosity to a prodigious pitch.
But when they saw him spring out alive, in perfect health, that had been rotting in the
grave four days, they could not but be agitated with many different passions, and
overwhelmed with inexpressible amazement. [John xi, 44.] And he that was dead
came forth, bound hand and foot with grave-clothes, and his face was bound about with
a napkin.' Jesus saith unto them, loose him, and let him go. It would have been the
least part of the miracle, had Jesus made the rollers wherewith Lazarus was bound
unloose themselves from around his body before he came forth. But he brought
him out just as he was lying, and ordered the spectators to loose him, that they
might be the better convinced of the miracle. . Accordingly, in taking off the grave-
clothcs, they had the fullest evidence both of his death and resurrection. For, on the
one hand, the manner in which he was swathed must of itself have killed him in a
little time, had he been alive when buried ; consequently, it demonstrated, beyond
all exception, that Lazarus was several days dead before Jesus called him forth.
Besides, in stripping him, the linen might offer, both to their eyes and smell, abundant
proofs of his putrefaction, and, by that means, convince them that he had not been
in a trance, but was really departed. On the other hand, by his lively countenance
appearing when the napkin was removed, his fresh colour, his active vigour, and his
brisk walking, they who came near him and handled him were made sensible that he
was in perfect health, and had an opportunity to try the truth of the miracle by the
closest examination. - . . . . . -
Considering the nature and circumstances of this great miracle, it might have over-
come the obstinacy of prejudice, and should have put to shame the impudence of
malice. Wherefore, we cannot help being surprized to find that the cry, “ Lazarus
come forth,” did not produce on all the people present an effect some way similar
to that which it had on Lazarus. It raised him 'from the natural death, and might
have raised the stupidest of the spectators from the spiritual, by working in them the
lively principle of faith. . -
Every reader must be sensible that there is something incomparably beautiful
in the whole of our Lord's behaviour on this occasion. After having given such an
astonishing instance of his power, he did not speak one word in his own praise, cither
directly or indirectly. He did not chide the disciples for their unwillingness to
accompany him into Judea. He did not rebuke the Jews for having, in former
instances, maliciously detracted from the lustre of his miracles, every one of which
derived additional credit from this incontestable wonder. He did not say how much
they were to blame for persisting in their infidelity, though he well knew what they
would do. He did not insinuate, even in the most distant manner, the obligations
which Lazarus and his sisters were laid under by this signal favour. He did not
upbraid Martha and Mary with the discontent they had expressed at his having
delayed to come to the relief of their brother. , Nay, he did not so much as put them
in mind of the mean notion they had entertained of his power ; but always consistent
with himself, he was on this, as on every other occasion, a patterfi of perfect humility
und absolute self-denial. -
This miracle was too remarkable not to produce the most important effects in the
minds of the beholders. Some of them, struck with this instance of divine power
and benevolence, yielded to the conviction, and acknowledged him as the true Mes-
siah ; but others, desirous of ingratiating themselves with the rulers of the nation.
LIFE OF CHRIST. 273.
er perhaps, feeling the same envy and antipathy against Christ as actuated their supe-
riºrs, went their way to the Pharisees, who resided, in great numbers, at Jerusalem,
and reported to them what wonderful things Jesus had dome in their presence. Im-
mediately upon this, the chief priests and Pharisees called a solemn council, in which
it was deliberated what should be done to stop the progress of the Galilean prophet;
and as malice, if openly avowed, is apt to disgust even the most wicked of mankind,
they thought it proper to cover their designs by the pretext of consulting the public
safety ; and resolved to persecute Jesus, lest the people should receive him as a tem-
poral Messiah, and the jealousy of the Romans be thus excited, to the destruction
of their civil and religious liberties. The members of the assembly were not, however,
unanimous in their resolution of putting Jesus to death. Some of them, who were
his disciples, particularly Nicodemus and Joseph of Arimathea, urged the unlawful-
ness of that which was proposed, from the consideration of his miracles and innocence,
But the high-priest, Caiaphas, treated Christ's friends in the council with contempt,
as a parcel of weak, ignorant people, who were unacquainted with the nature of
government, and did not consider that it was sometimes expedient to commit acts of
injustice for the public good. Ye know nothing at all, nor consider that it is capedient
for us that one man should die for th people, and that the whole nation perish not.
Caiaphas undoubtedly said this from a principle of human policy; nevertheless, the
evangelist assures us that his tongue was directed by the inspiration of God, with which
he was honoured, though a wicked man, in consequence of his possessing the office
of the high-priesthood. And this spake he not of himself, but being high-priest that
wear, he prophesied that Jesus should die for that nation ; and not for that nation only,
but that he should gather together in one the children of God that were scattered abroad.
The majority of the council having now resolved to put Jesus to death, he retired to a
city called Ephraim, which was in the borders of the wilderness; but with the exact
position of which we are not acquainted. -
An important lesson, to endure with patience the contradiction of sinners, is incul-
cated by the whole life of Christ, but especially by the last recorded transactions.
Here we learn that the more the blessed Immanuel employed himself in contributing
to the comforts of mankind, the more cruelly was he persecuted by his enemies.
Let no one, therefore, of his followers account it strange when they meet with similar
treatment; but, seeking only the honour that is of God, commit their cause into his
hands, and look forward with pleasing hope to that decisive day, when every secret
thought shall be manifested, when the righteous shall shine forth as the sun in the
firmament, and when the wicked shall be clothed with shame and everlasting contempt.
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are 2. * LIFE OF CHRIST
*
CHAPTER XI.
From THE RESURRECTION of LAZARus, TILL our Lord's Public ENTRY INTo
- JERUSALEM. - -
Our Lord describes the nature of his coming---eahorts his disciples to constancy in prayer
by the evample of the importunate widow, and instructs them in the proper spirit in
which to address the Deity by the parable of the Pharisee and publican---the Pharisees
enquire Christ's opinion concerning divorce---Jesus blesses little children---the young
man whom Jesus loved---Christ points out the difficulty of a rich man's entering the
kingdom of heaven--the parable of the labourers in the vineyard---Christ foretels his
own sufferings the sivth time---teaches Zebedee's children that they must eapect to
suffer for his sake, and evhorts his disciples to beware of worldly ambition---passes
through Jericho, where he cures blind Bartimeus, and visits Zaccheus the publican---
the parable of the nobleman's servants who had received every one a pound---Christ
is anointed by Mary when he sups at her house at Bethany---he makes his public
entry into Jerusalem, and laments the fate of that city. -
WHILE Christ resided in the little city of Ephraim, the Pharisees pressed him
with enquiries concerning the coming of the kingdom of God, of which they enter-
tained very high but mistaken opinions. Without enquiring into their motives, he
informed them that Messiah’s kingdom does not consist in any pompous outward
form of government, to be erected in this or that particular country with the terror
of arms and the confusion of war ; , but that it consists in the subjections of men's wills,
and, in the conformity of their minds to the laws of God, to be effected by a new
dispensation of religion which was already begun. -
Having thus spoken, he addressed his disciples; and, in the hearing of the Pharisees,
prophesied concerning the destruction of the Jewish state, whose constitution, both
religious and civil, was the chief obstacle to the erection of his kingdom ; for the
attachment which the Jews had to their constitution was one great spring of their
opposition to Christianity, and of their cruelty to its abettors. He told them first
of all, that before this event took place, they and the whole nation should be in the
greatest distress, and that they should passionately wish for Messiah's personal pre-
sence to comfort them under their affiiction, but should not receive such a favour.
ILuke xvii. 22.] And he said unto the disciples, the days will come when ye shaft desire
to see one of the days of the Son of man, and ye shall not see it. He next cat:tioned
them against certain deceivers, who should pretend to be Messiah, and promise de-
| LIFE OF CHRIST. 277
liverance to the people; and that they might the better distinguish between these
wicked men and the Christ of God, he intimated that, after having lurked awhile in
private, they would endeavour to collect forces by the diligence of their emissaries.
And they shall say to you, see here, or see there ; go not after them, nor follow them.
My coming will be sudden and powerful. For as the lightning, that lighteneth out of
the one part under heaven, Shineth to the other part under leaven ; so shall also the
Son of man be in his day. But first must he suffer many things, and be rejected of
this generation. And such shall be the dreadful stupidity of your countrymen, that
as it was in the days of Noe, so shall it be also in the days of the Son of man. They
did eat, they drank, they married wives, they were given in marriage, until the day that
Noe entëred into the ark, and the flood came and destroyed them all. Likewise also
as it was in the days of Lot; they did eat, they drank, they bought, they sold, they
planted, they builded. But the same day that Lot went out of Sodom, it rained fire
and brimstone from heeven, and destroyed them all. Even thus shall it be in the day
when the Son of man is revealed. The Jewish people shall be sunk in the same carnal
security, and shall suffer the like exemplary punishment, at the time when God reveals
to the world, by the more public diffusion of his gospel, the person who was foretold
by Daniel under the denomination of the Son of man. In that day he that shall be on
the top of one of those flat-roofed houses which have two staircases, one within, and
the other without the house, and shall have his stuff in the house, let him descend by the
outward staircase in the most expeditious manner, and not come down into the house
to take his property away : and he that is in the field, let him likewise remember not
to return back to his house to recover any article of property. Remember Lot's wife.
Whoever shall seek to save his life, by remaining in the city, shall lose it; and whosoever,
by fleeing to the country, shall seem as if he wished to lose his life, shall preserve it.
And the whole of this awful affair shall, be so especially directed by the providence
of God, that I tell you, in that night there shall be two men in one bed; the one shall
be taken away captive by the conquerors, and the other shall be left in the possession
of his liberty. Two women shall be grinding together ; the one shall be taken, and the
other left. Two men shall be in the field : the one shall be taken, and the other left.
And they answered and said unto him, Where, Lord, shall all these dreadful calamities
take place ; and he said unto them, wheresoever the body is, thither will the eagles be
gathered together. As eagles find out and gather round a carcase, so wherever wicked
men are, the judgments of God will pursue them; and, particularly, in whatever part
of the land any number of the unbelieving Jews are, there will the Romans, the
executioners of divine vengeance, be collected together to destroy them. The expres-
sion appears to be proverbial, and in this instance very beautifully applied ; as the
Romans bore in their standards the figure of an eagle, and as a species of fowl that
ºpºn carcases was reckoned, by the antients, as belonging to the family of
eagles. . - º: • ;
When times of awful calamity approach, God is the refuge of his people; and it
is by prayer that they commit their cause to him, and claim his gracious protection,
Christ, therefore, now delivered to his disciples a parable, to teach them that they
ought not to desist from praying, though the blessing might be long delayed. There
was, said he, in a certain city, a powerful and wicked magistrate, who paid no regard
to the approbation of God or of man. A poor widow in the city, having been grievously
oppressed, came and related her story to him, and often entreated him for justice is:
vain. However, she continued her applications, and at length, by mere importunity,
prevailed. And shall not God avenge his own elect who cry day and might ºn to him,
though he bear long with them 2 He will ; as many of you will witness who shali
27s LIFE OF CHRIST
survive the destruction of Jertisalem, and as will be more fully seen in the resurrection
of the last day. Nevertheless, when the Son of man cometh, shall he find faith
on the earth P 'This question is understood to imply, that before the . second comin
of Christ, infidelity should greatly abound, And that many shall say, where is the
promise of his coming ; for since the fathers fell asleep all things continue as they
were from the beginning of the creation. . . .
In the company of Jesus there were certain vain persons, who were confident in
their own righteousness and despised others. To these he delivered a parable, in
which he represented two men of very different characters going up to the temple
to offer their adorations to the Deity. The first was a Pharisee, a man of the strictest
sect of the Jews, and in the highest reputation for sanctity. He advanced beyond
the crowd of common worshippers, and in a tone of voice which evidently indicated
his self-sufficiency, began with thanking God that he was free from the vices of other
men, especially of a publican who was at that time in the temple ; and concluded
by enumerating the many virtues which adorned his character, the frequency and
severity of his fasts, and the strictness with which he applied the tenth of his property
to the support of the Mosaical establishment. The other character whom our Lord
pointed out, was that poor publican whom the Pharisee had insulted, even in his
prayers. He, conscious of iminumerable imperfections, remained at a greater distance
from the most holy place ; and, without presuming so much as to lift up his eyes to
heaven, smote upon his breast, in unaffected agony, saying, God be inerciful to me a
sinner. . God, who knows the secrets of the heart, and who delights in a broken and a
contrite spirit, looked down upon this man with approbation ; he received the blessing
which he desired, and went down to his house justified rather than the other ; for every
#. that eralteth himself shall be abased, and he that humbleth himself shall be ex-
alted. - -
* This parable teaches us, among other things, the wonderful subtilty with which
pride insinuates ttself into the mind : so that, whilst we express our gratitude to God
for having kept us from the practice of open and notorious sins, we must take an
lººte. West, by ascribing any thing to ourselves, we offer before him the sacrifice
of fools. - . • .
A very prevalent disposition among the Jews in the time of our Lord was that to
indulge themselves very freely fin vice, whilst they pretended a great regard for the
commandments of God: thus while, in conformity with the injunctions of Moses,
they abstained from commerce with abandoned women, they equally gratified their
sensual appetites by frequently divorcing their wives on the most trivial pretexts,
and marrying immediately to those who had more strongly attracted their regard.
For this species of perfidious debauchery they were more infamous than any of the
surrounding nations. The Pharisees hoped that on this subject they might ensnare our
Lord, so that either he should irritate the people by condemning one of their favourite
vices, or else should expose himself to reproach as a friend of dissolute manners,
When, however, they asked him concerning the lawfulness of this kind of divorce,
he referred them to the early history of the human race, and said unto them, have ye
not read that he which made them (the Creator) at the beginning made them male and
jemale. JAnd said, for this cause shall a man leave father and mother; and shall clecte
to his wife, and they twain shall be one flesh . Wherefore they are no inore twain, but
one flesh. What, therefore, God hath joined together by this indissoluble bond, let no
ºnan put asunder. They say unto him, why did Moses them command to give a writing
of divorcement, and to put her away. He saith unto them, Moses, because of the hard-
neas of your hearts, suffered you to put away your wives: but from the beginning it
LIFE OF CHRIST. 2rs
was not so. The hardness of the heart evidently means their passionate stubborn
temper, which, had they not been permitted to divorce their wives, would have ex-
cited many of them to murder or ill treat them ; as, therefore, the dispensation of
Moses was intended only to prepare the way for a better, he suffered a loss evil in ordor
to prevent a greater. He then proceeded to repeat what he had before observed in
the sermon on the mount, that whosoever should put away his wife, except it were
for fornication, and should marry another, would be guilty of adultery; and that he
who should marry her that was thus dismissed should become a perpetrator of the
same crime. - - -
‘The disciples, it appears, were surprised at the decision of their Master ; and,
after having enquired of him further, when they had returned to the house, could
not help remarking, that since the law of marriage was thus rigid, that unless the
woman breaks the bond by going astray, her husband cannot dismiss her, but must
bear with her, whether she be quarrelsome, petulant, prodigal, deformed, foolish,
barren, given to drinking, or, in a word, troublesome by numberless vices, a man had,
better not marry at all. Jesus answered, it is not in every one's power to live con-.
tinently ; yet if any man has the gift, whether by natural constitution, or by the .
injury of human force used upon him, which has rendered him incapable of the
matrimonial union, or by an ardent desire of promoting the interests of religion,
animating him to subdue his natural appetite, and enabling him to live in voluntary
chastity, unencumbered with the cares of the world: such a person will not sin, though
he leads a single life. . . ' ' ' ' -- ... - . . .
An incident soon after occurred which contributed to place the character of Jesus
in a most amiable point of view. Some persons who had young children brought them
to Jesus that they might receive the blessing of so great a prophet, not unreasonably.
believing that many important blessings would follow, in consequence of his prayers
for their welfare. The disciples, thinking that this was taking too great a liberty
with their Master, rebuked these people, and attempted to dismiss them. But when
Jesus knew it, he was much displeased, and said unto them, Suffer the little children
to come unto me, and forbid them not, for of such is the kingdom of God; a sentiment
which he had formerly expressed in teaching his disciples humility after the trans-
figuration. Then, taking up the children in his arms, he put his hands upon them,
blessed them, and departed. - - -
When our Lord had gone forth into the way, probably, setting off in his journey
toward Jerusalem, a certain young ruler of great riches, pleasant manners, and re-
spectable character, but as deficient as his brethren in that deep sease of his own
depravity which might have led him to an unconditional submission to the instruction
of Christ, ran after him, overtook him, and kneeling down before him, said, Good
Master, what shall I do that I may inherit etermal life. Jesus replied, why callest
thou me good 2 there is mone that is infallibly good but God himself; since, therefore,
thou hast not that high opinion of me, to believe that I am sent forth from God, thou
hast committed a great crime in bestowing upon me such an appellation. But if thou
wilt enter into life, keep the commandments, for I find that on these thou hast fixed
thy dependance. He saith unto him, which £ Jesus said, thou shalt do no murder,
thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness,
honour thy father and thy mother, and thou shalt love thy neighhour as thyself. “Christ,
probably, intended to intimate, that even these commandments had an extent beyond
that to which his morality had attained. The young man said unto him, all these things
have I kept from my youth up ; what lack I yet 2 Then Jesus, beholding him, loved
him, and said further, if thou wilt attain to that which is really to be perfect, go and sell
380. & life of CHRIST
thy possessions, freely distribute the produce to the poor, come to me, take up the
cross, and follow me as my disciple, and a teacher of my gospel. Hearing this, he
departed exceedingly sorrowful, that he conld not obtain a place in the everlasting
kingdom without renouncing those delights on which his heart had been fixed. • ?
As soon as he had retired, Jesus looked round upon his disciples and said, children,
how hard is it for them that trust in riches to enter into the kingdom of God t . You
know the nature of the camel, how that it is accustomed, by descending to its knees,
to pass through places which it would seem, from its height, impossible that it should
ever enter : but I say unto you, it is easier for a camel to go through the eye of a needle,
than for a rich man to enter the kingdom of God. Divine power must be more emi-
nently called forth to humble a rich man to the meek and self-denying spirit of the
Christian, than so to compress the matter of a camel as to reduce its enormous bulk
to the diminutive size of a litttle insect. And they were astonished out ºf measure,
saying among themselves, who then can be saved 3 And Jesus, looking upon them,
saith, with men it is impossible, but not with God, for with God all things are possible.
The energy of divine grace can infuse a new spirit into men, and cause them not only
to submit to all my commandments, but to account it all joy when, for my sake, they
pass through the severest tribulation. -
This answer, however, did not satisfy the disciples, who, no doubt, had often thought
with pleasure on the honours and profits of the great offices which they expected to
enjoy in his kingdom. Among the rest, Peter was much disappointed, finding that
his stewardship was to be of little service to him ; the office he supposed his Master
had promised to him under the metaphor of “ the keys of the kingdom.” Where-
fore, addressing Jesus in the name of the rest, he begged him to consider that his
apostles had all done what the young ruler refused to do ; had left their relations,
their emplºyments, and their possessions, on his account. And since he was pleased
to tell them that rich men could not enter into his kingdom, which was the same
thing as to tell them there would be no kingdom, he desired to know what reward
tney were to have. Jesus replied, that they should certainly have a peculiar reward
even in this life ; because immediately after his resurrection, when he ascended the
throne of his mediatorial kingdom, he would advance them to the high honour of
judging the twelve tribes of Israel; that is, of ruling his church and people, of which
the twelve tribes were a type. He further informed them, that every one who had
forsaken houses, or brethren, or sisters, or father, or wife, or children, or lands,
for his name's sake, should receive an hundred fold, and should inherit everlasting
life. Such as are willing to suffer for the sake of his gospel shall be no losers in the
issue : because God, who designs to admit them into heaven, will give them the
comforts necessary to support them in their journey thither, and will raise them up
friends who shall be as serviceable to them as their nearest kindred, whom they have
forsaken. By the special benignity of his providence, they shall have every thing
valuable that relations or possessions can minister to them ; and, besides, shall have
persecutions, whose heat will nourish virtues in them of such excellent efficacy,
as to yield them, even in this present world, joys an hundred times better than all
earthly pleasures ; so that they shall be fed by the bread of sorrows : but above
all, in the world to come, they shall have everlasting life. Their afflictions, contri-
buting to the growth of their graces, which are the wings of the soul, they shall,
in due time, be raised on them, even up to heaven, leaving all sorrows behind them ;
and shall fly swiftly into the bosom of God, the fountain of life and joy, where they
shall have full amends made them for all the evils they have undergone on his account.
Thus many who, in the eyes of their fellows, are last in this life, by reason of their
LIFE OF CHRIST. 281
aſilictions, mortifications, and self-denial, are really first, not only in point of future
reward, but even in respect of present satisfaction. [Mat. xix. 30.] But many that
are first shall be last, and the last shall be first. These words were spoken also with
a view to keep the disciples humble after their imaginations had been warmed with
the prospect of their reward : for, in all probability, they interpreted the promise
of the thrones, so as to make it refer to the highest offices in the temporal kingdom,
the offices of greatest power, honour, and profit, in Judea ; and supposed that the
other posts which were to be occupied at a distance from Messiah’s person, such as
the government of provinces, the generalship of armies, &c. would all be filled by their
brethren Jews, to whom of right they belonged, rather than to the Gentiles. Nay,
it was a prevailing opinion at this time, that every particular Jew whatever, the
poorest not excepted, would enjoy some office or other in the vast empire which Mes-
siah was to erect over all nations. In this light, Christ's meaning was, though you
imagine that you and your brethren have a peculiar title to the great and substantial
blessings of my kingdom which I have been describing, the Gentiles shall have equal
opportunities and advantages for obtaining them ; because they shall be admitted
to all the privileges of the gospel on the same footing with you Jews; nay, in point
of time, they shall be before you; for they shall universally embrace the gospel before
your nation is converted. [Rom. xi. 25, 26.
This doctrine Jesus illustrated by the parable of the householder who hired la-
bourers into his vineyard at different hours, and, in the evening, gave them all the
same wages, beginning from the last unto the first. The true scope, therefore, of
the parable is to shew, that the Jewish nation, who, of all people, were first, in respect
of external privileges, and particularly in respect of the offer, should be the last in
receiving the gospel; and that when they did receive it, they should enjoy no higher
privileges under that dispensation, than the Gentiles who were called at the eleventh
hour. The application of the parable suggests this interpretation, “So the last shall
be first, and the first last ; for many be called, but few chosen.” The vineyard sig-
nifies the dispensations of religion in general which God gave to mankind in the
different parts of the world. The hiring of the labourers early in the morning
represents that interposition of providence by which the Jews then alive were born
members of God’s church, and laid under obligations to obey the law of Moses.
[Mat. xx. 1.] For the kingdom of heaven (the master of the kingdom of heaven)
is like unto a man that is an householder, (the master of a family) which went out
early in the morning to hire labourers into his vineyard, God's bestowing the gospel
dispensation upon mankind, and the preparations previous thereto, may be illustrated
by an householder's sending labourers, at different hours of the day, to work in his
vineyard. And when he had agreed with the labourers for a penny a day, (a denarius,
equal to our seven pence halfpenny, and the common wages of a day-labourer in those
times) he sent them into his vineyard to work according as the steward or overseer
should direct them. The hiring the labourers at the subsequent third, sixth, and
ninth hours, signifies the various interpositions of providence by which many of the
Gentiles, in the different ages of the world, were converted, either in whole, or in part,
to the knowledge and worship of the true God, becoming, some proselytes of righ-
trousness, others proselytes of the gate. And he went out the third hour, and saw
9ther's stand idle in the market-place, where the labourers usually waited in order to be
hired. 4nd said unto them, go ye also into the vineyard, and whatsoever is right I will
give 904. And they went their way. Again he went out about the sixth and uinth hour
ºld did likewise. The invitation given at the eleventh hour signifies God's calling
the Gentiles in every country by the light of the gospel. And about the cleventh hour
- - O G - -
232 - LIFE OF CHRIST,
he went out and found others standing idle and saith unto them why stand ye here
all the day idle * They say unto him, because no man hath hired us. He saith unto
them, go ye also into the vineyard, and whatsoever is right that shall ye receive.
The householder did not, in the bargain which he made with those whom he hired
at the third, sixth, ninth, and eleventh hours, fix any particular sum as their wages,
he only said he would give them what was right, that is, give them in proportion to
the hours which they should work ; therefore his bestowing on them a whole day's
wages was an act of generosity, especially to those who came at the eleventh hour.
The labouring of those who began early in the morning, signifies their performing
the various duties imposed by the law of Moses, the dispensation they were under
which, because it was a grievous yoke, obedience to its precepts was fitly expressed
by bearing the heat and burden of a whole day. The labouring of such as were
called at the subsequent hours, signifies the obedience which the proselyted Gentiles
yielded to such precepts of the law as were obligatory on them. The labouring of
those who were called at the eleventh hour, signifies the works of piety, justice, tem-
perance, and charity, performed by the converted. --
So when even was come, the lord of the vineyard saith unto his steward, call the
labourers and give them their hire, beginning from the last unto the first. And
when they came that were hired about the eleventh hour, they received every
man a penny. The equal reward bestowed on all, the penny given to each labourer
as his wages, signifies the gospel, with its privileges and advantages, which they all
enjoyed on an equal footing. The steward who called the labourers to receive this
reward, represents the apostles and first preachers, by whom the gospel was offered
to both Jews and Gentiles. And the rewards being first bestowed on the labourers
who came at the eleventh hour, signifies that the i.º. Gentiles and proselytes
should all enjoy the gospel, with its privileges, before the Jewish nation was converted;
the condition, not of a few individuals, but of great bodies of men, being represented
in the parable. It is true, the labourers who came in the morning are said to have
received the penny. Nevertheless, we cannot from hence infer that our Lord meant
to say they would embrace the gospel. On the contrary, they murmured against
the householder, and, in their passion, threw the money down upon the ground,
as appears from his ordering them to take it up. [Mat. xx. 11..] And when they had
neceived it, they murmured against the good man of the house, saying, these last
Have wrought but one hour, and thou hast made them equal unto us which have
, borne the burden and heat of the day. But he answered one of them and said,
jºriend, I do thee no wrong ; didst not thou agree with me for a penny ? take up
that thine is, and go thy way; I will give unto this last even as unto thee. Is it
not lawful for me to do what I will with my own 3 Is thine eye evil because I am
good & Seeing I have given thee the hire which I promised thee, thou hast no
reason of complaint ; and if I choose to give unto those who came last into the
vineyard as much hire as I have given to thee, who can find fault with it 2 I own
it is an act of generosity, but am I not free to bestow what is my own as I see proper...?
And because I am bountiful, shouldst thou be envious 2 This part of the parable,
therefore, is a striking representation of God’s goodness in bestowing upon the Gen-
tiles the gospel dispensation, in preference to the Jews themselves, and without sub-
jecting them to the grievous burden of the Mosaic yoke. So the last shall be first,
and the first last ; for many shall be called, but few chosen : a proverbial expressbon,
which as it is here applied, imports that the Jews should all be called by the apos-
tles and first preachers to receive the gospel; they should have the gospel preached
to them; but that few of them in comparison would obey the call, or bocome chosen
Life of CHRIST. 2ss
servants, the generality of the nation remaining in infidelity and wickedness. Where-
fore, this branch of the parable very fitly represents the pride of the Jews in rejecting
the gospel, when they found the Gentiles admitted to its privileges, without becoming
subject to the institutions of Moses. In the mean time, we must not urge the cir-
cumstance of the reward, so as to fancy that either Jews or Gentiles merited the
blessings of the gospel by their having laboured faithfully in the vineyard, or having
beliaved well under their several dispensations. The gospel, with its blessings, was
bestowed entirely of God’s free grace, and without any thing in men's meriting it.
Besides, it was offered promiscuously to all, whether good or bad, and was embraced
by persons of all characters. -
The conclusion of the parable deserves our attention ; many are called, but few
chosen words of vast meaning and high importance, and therefore should often be
meditated upon, that we may not content ourselves with having the offers of the gospel
made to us, or even with being in the visible church of Göd, but may give all diligence
to make our calling and election sure.
Some time after delivering the parable of the labourers in the vineyard, Jesus pro-
ceeded on his journey to Jerusalem with an intention to celebrate the passover, and
to suffer the things predicted concerning Messiah by the prophets. [Mark x. 32.]
•And they were in the way going up to Jerusalem, and Jesus went before them, and thcy
were amazed, and as they followed they were afraid. The rulers at Jerusalem had
issued out a proclamation against our Lord immediately after the resurrection of
Lazarus, and probably promised a reward to any that would apprehend him. [John
xi. 37.] This, it should seem, was the reason why the disciples were astonished at
the alacrity which their Master shewed in this journey to the capital city, and
afraid while they followed him. They all expected, indeed, that the kingdom was
immediately to appear. [Luke xix. 11.] But recollecting what had been said to
them concerning the difficulty of rich men entering into it, and comparing that de-
claration with the behaviour of the rulers who had hitherto opposed and persecuted
Jesus, they became very apprehensive of the dangers they should be exposed to at
Jerusalem. In such circumstances, our Lord knew that a repetition of the prophecy
concerning his own sufferings was proper, because it shewed the disciples that they
were entirely voluntary. And as he told them expressly that they had been predicted
by the prophets, and consequently decreed by God, the opposition that he was to meet
with ought only to increase their faith, especially as he had informed them that he
should rise again on the third day. The apostles, however, understood not these things,
and this saying was hid from them, neither knew they the things which were spoken.
On this occasion, the disciples shewed their ignorance of the prophecies, by an
action which likewise discovered, in the clearest manner, the temper of mind they were
in, and the motives from which they followed their Master. James and John, the
sons of Zebedee, who seem to have fancied that, by their Master's resurrection after
his sufferings, was meant his taking possession of the great empire which they believed
he was come to erect, no sooner heard him mention his rising from the dead, than
they came and begged the favour of him that he would confer on them the chief{posts
in liis kingdom. This they expressed by asking to be seated, the one on his right
hand, the other on his left, in allusion to his late promise of placing the twelve apostles
on twelve thrones, to judge the tribes. It appears from Matthew that they had em-
ployed Salome in making this request to our Lord, in which they might rather sup-
Posé that she would succeed, as she had always treated him with the greatest atten-
*on, and was known to have possessed much of his esteem. But Jesus answered and,
***, we know not what ye ask. Are ye able to drink of the cup that I shall drink of,
O o 2.
284 -- LIFE OF CHRIST
and to he baptized with the baptism that I am baptized with * They say unto him, the
are able. And he saith unto them, ye shall indeed drink of my cup: ye shall certainly
share, with me in my lot, and be baptised with the baptism that I am baptized with :
shall partake of my afflictions ; but to sit on my right hand and on my left is not mine
to give, but it shall be given to them for whom it is prepared of my Father ; or rather,
It is not mine to give, eaccept to them for whom it is prepared by my Father. I can
give the chief places in my kingdom to none but to those who, according to the immu-
table counsels of my Father, are capable of enjoying them. -
Jesus, perceiving that this ambitious project of the two brothers had excited the
indignation of their companions, called the apostles around him, and said, ye know
that the princes of the Gentiles exercise dominion over them ; and they that are great
exercise authority upon them. But it shall not be so among you : but whosoever will
be great among you, let him be your minister. And wbosoccer will be chief among you,
let him be your servant. Even as the Son of man came not to be ministered unto,
but to minister, and to give his life a ransom for many. Thus powerfully did he
inculcate the lesson, that true greatness consisted in the most self-denying obedience
to i. his commandments, and that humbling ourselves is the truest way to be
exalted. - -
: Pursuing their journey, they at length arrived at Jericho, near which city they
met with two blind men, the most distinguished of whom was Bartimeus, the son of
Timeus. This poor beggar, perceiving a great crowd pass by, enquired what was
the occasion of this concourse, and they told him that it was Jesus of Nazareth,
who was travelling that way. As he was well acquainted with our Lord's fame, his
name was no sooner mentioned, than he conceived hopes of obtaining a cure ; and
being deeply impressed with a sense of his own affliction, he cried out so vehemently,
that the people, in a passion, rebuked him for making such a noise, Still, however,
he persisted to cry out as well as his companion. O Lord, thou Son of David, thou
blessed Messiah, who art come to deliver the nation, have mercy on us. Having been
called by Christ, and told him that their request was the recovery of their sight, he
assured them that their faith had saved them, and they followed him, glorifying God,
and exulting in the possession of all their senses. This miracle attracted general
attention, and produced a very favourable effect on the minds of the multitude.
Another transaction of our Lord in the neighbourhood of Jericho, though not at
all miraculous, excited considerable interest. A certain publican of great authority
and wealth, having the disadvantage of a diminutive size, climbed up into a sycamore-
tree to see Jesus pass by. And when Jesus came to the place, he looked up and saw
him, and being perfectly acquainted with the secrets of his heart, though he was an
cntire stranger to his personal acquaintance, said unto him, Zaccheus, make haste and
come down, for to-day I must abide at thy house. JAnd he made haste and came down,
and received him joyfully. And when they saw it they all murmured, saying, that he
was gone to be guest with a man that is a sinner. &accheus, probably overhearing
them, stood and said unto the Lord, behold, Lord, the half of my goods I give to the
poor; and if I have taken any thing from any man by false accusation, i.e. unjust
exaction of the taxes, I restore him four-fold. He said this to vindicate his own
character, and shew how unreasonable the prejudices were which the multitude had
cntertained against him, on account of his profession. Jesus, without saying anything
which might encourage self-righteousness in him or his accusers, only observed,
This day is salvation come to this house, forasmuch as he also is the son of Abraham.
For the Son of man is come to seek and to save that which was lost, and therefore, though
Zuccheus had been really as bad a man as the multitude took him and his vocation
LIFE of CHRIST. 285
bespake him to be, Jesus was in the exercise of his duty when he went to lodge with
him. - - - -
[Luke xix. 11.] And as they heard these things, he added and spake a parable,
because he was migh to Jerusalem, and because they thought that the kingdom of God
should immediately appear. Because his followers were accompanying him to the
royal city, in expectation that the kingdom of God would immediately appear, and
with a resolution to assist him in erecting it, he spake a parable, wherein he shewed
them their duty, described the true nature of the kingdom of God, and taught them
that it was not immediately to appear. The evangelist says, that “ as they heard
these things,” namely, that salvation was come to Zaecheus's family, “he added and
spake a parable.” From this we gather that he spake the parable in Zaccheus's house.
He said, therefore, a certain nobleman went into a far country to receive for himself a
#ingdom, and to return. A certain king's son, in order to be confirmed in his father's
kingdom, went into a far country to do homage unto a more powerful potentate, of
whom he held it as a vassal. The allusion, here is to a custom which prevailed
greatly in our Lord's time among the princes of the East. Before they ventured
to ascend the throne, they went to Rome, and solicited the emperor's permission,
who disposed of all the tributary kingdoms as he saw fit. The meaning of this part
of the parable is, that before Jesus set up his kingdom, he was to die and ascend into
heaven. Before he departed, he called his ten household slaves, and gave each of
them a sum of money to be employed in trade till he should return. By the ten house-
hold slaves we are to understand chiefly the apostles and first preachers of the gospel,
to whom Jesus gave endowments fitting them for their work, and from whom he
expected due improvement of these endowments in the propagation of the gospel.
This was their particular duty in the erection of the kingdom of God, about which
they were now so solicitous. But his citizens hated him, and sent a message after
him, saying, we will not have this man to reign over us. His natural subjects hated
, him without a cause, as appears from the message which they sent to the potentate,
from whom he sought what, in later times, has been called investiture ; for, in that
message, they alleged no crime against him, but only expressed their ill-will towards
him, by declaring they would not have him to reign over them. This is a true re-
presentation of the causeless opposition which the Jewish great men made to Jesus.
The message which these citizens sent after their prince had no effect ; he received
the kingdom, and returned with full authority, which he exercised in calling his
servants to account, and in punishing his rebellious subjects. So the opposition
which the Jews made to our Lord’s being made king proved incffectual. Having,
therefore, all power in heaven and in earth given unto him after his death, he will
return to reckon with his apostles, and ministers, and rebellious subjects. Nay, he
has returned already, and punished the Jews with a most exemplary punishment for
resisting his government. "[Luke xix. 15.] And it caſhe to pass, that when he was re-
turned, having received the kingdom, then he communded these servants to be called
unto him to whom he had given the money, that he might know how much every man
had gained by trading. So Jesus, both at the day of men's death, and at the general
judgment, will make a strict enquiry into the use and improvement which all his
servants, but especially the ministers of the gospel, have made of the talents and op-
portunities committed unto them. Then came the first, saying, Lord, thy pound hath
gained ten pounds, The pound here mentioned was in value in silver, five pounds,
ten shillings, and three-pence ; in gold, it was equal to ninety-five pounds, five shil-
lings. The first servant having been very diligent and successful, was greatly ap-
Plauded by his lord, who rewarded him by raising him to a considerable dignity in
286 LIFE of CHRIST:
the kingdom which he had lately received. [Luke xix. 17.] And he said unto him,
well done, thou good servant, because thou hast been faithful in a very little, have
thout authority over ten cities. In like manner, the faithful apostles and ministers of
Christ shall be rewarded with great honour and authority in his kingdom.
And the second came, saying, Lord, thy pound hath gained five pounds. The
modesty of this and the former servant is remarkable. They do not say that they
themselves had gained the ten or the five pounds, but they say, “thy pound hath
gained ten pounds,” attributing their success, not to themselves, but to the gifts of
his grace. And he said likewise to him, be thou also ruler over five cities. This
servant, having been both diligent and successful, though in an inferior degree, was
approved and rewarded accordingly ; for his lord gave him authority over five cities.
Thus the least of Christ's faithful ministers and servants shall be rewarded with a.
proportionable share of the pleasures of his kingdom. -
And another came, saying, Lord, here is thy pound, which I kept laid up in a
napkin. For I feared thee, because thou art an austere man : thou takest up that
thott laidest not down, and reapest that thou didst not sow. This is a proverbial
description of an unjust rigorous character. The slothful servant, by applying it
to his lord, aggravated his crime not a little. He impudently told him, that, knowing:
his severe and griping disposition, he thought it prudent not to risk his money in trade,
for fear he should have lost it ; that hé had hid it in a napkin in order to deliver it to
him safe at his return ; and that this was the true reason why he had not increased.
his talent as the others had done theirs. Thus slothful ministers of religion and pre-
tended servants of Christ will be ever ready to throw the blame of their unfaithfulness.
on 6 od himself. And he saith, out of thine own mouth will I judge thee thou wicked.
servant. Thou knewest, or rather, didst thou know that I was an austere man,
taking up that I laid not down, and reaping that I did not sow & Wherefore, then,
gavest not thou my money into the bank, that at my coming I might have received.
mine own with usury, (with interest.) Thou hast been slothful in the highest degree;.
for if thou really hadst believed me to be the rigorous person thou sayest I am, thou.
certainly wouldst have been at the pains to lend out my money, a method of improve-,
ment of thy talent which would have occasioned thee no trouble at all ; thy excuse,
therefore, is a mere pretence. In like manner, all the excuses which wicked ministers.
offer in their own behalf shall, at the bar of God, stand them in no stead, whether
they be drawn from the character which they affixed to God, or from his decrecs,
or from their own inability, or from the difficulty of his service, or from any other.
consideration whatever. [Luke xix. 24.] And he said to them that stood by, take
from him the pound, and give it to him that hath ten pounds. And they said unto.
him, lord, he hath ten pounds. They who stood by, the officers of justice who
waited on the king, thought there was no occasion to give the pound to one who had
so much already. Perhaps they thought it was more proper to give it to him who had
only five pounds. But the king told them they should do as he ordered, because it.
was agreeable to the rules of all wise administrations, to bestow the most and greatest
trusts on them who, by their fidelity in offices already enjoyed by them, have shewed:
that they best deserved them. For I say unto you, that unto every one which hath.
shall be given ; and from him that hath not, even that which he hath shall be taken
away from him. The opportunities and advantages which he enjoys shall be taken
from him, and given to such as improve those already bestowed on them. . But those
mine enemies, which would not that I should reign over them, bring hither, and slay
them before me. Those who are guilty of rebellion against me, by doing all in their
power to hinder my obtaining the kingdom, bring hither, and put them to death, this
LIFE OF CHRIST. - 287
inttant. The Jews were Christ's enemies, who would not have him to reign over
them, and for that crime he destroyed their nation.
They who affix a general meaning to this parable, suppose that the character and
end of three persons are described in it. l. The character of those who profess
themselves the servants of Christ, and who act in a manner suitable to their profession.
2. The character of those who take on them the title, but do not act up to it. 3.
The character of those who, though they be Christ's natural subjects, neither profess
themselves his servants, nor yield him obedience; but endeavour to shake off his yoke,
and oppose him with all their might. The first sort are the true disciples of Christ.
The second sort are hypocrites. The third are the openly profane. The treatment
which the servants in the parable met with from their lord, represents the judgment
and end of the different sorts of Christians just now mentioned. True disciples shali
be munificently rewarded with the honours and pleasures of immortality. Hypocrites
shall be spoiled of all the advantages on which they relied, and stripped of those false
virtues for which they valued themselves ; so that, § shewed to all the world in
their proper colours, their pride shall be utterly mortified, and they themselves loaded
with eternal infamy. Lastly, the detection and punishment of hypocrites shall add
to the honours of the truly virtuous, whose glory shall thus shine more conspi-
cuously. º
iºs finished the parable, our Lord left the house of Zaccheus, and proceeded
in his journey to Jerusalem. And when he had thus spoken, he went before, ascending
up to Jerusalem. By his alacrity in the journey, he shewed how willing he was to
undergo those heavy sufferings which he knew were to befal bim in Jerusalem.
Our Lord was now on the road to Jerusalem, where he proposed to celebrate the
passover. But the people who were come up early to purify themselves, wondering
that he was not arrived, enquired for him, and said to one another as they stood in
the temple, is he afraid, and will not come to the feast P , This delay was occasioned
by a commandment of the chief priests and Pharisees, that if any man knew where Jesus
was, he should discover it, that they might apprehend him. -
At length, Jesus came to Bethany six days before the passover. And because it was
evening when he arrived, he turned in to lodge with Lazarus whom he had raised from
the dead. There they made him a supper, and JMartha served, but Lazarus was one
of them that sat at the table with him. Then took Mary a pound of ointment of spike-
nard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair.
She did these things in token of the warm sense she had of the many favours he had
conferred on her and her relations, but especially for the wonderful kindness he had
lately shewed to her brother Lazarus. From this action of Mary's, as well as from
Martha's serving now and on a former occasion, it would appear that Mary was the
elder sister. And the house was filled with the odour of the ointment. Judas was now
angry because his Master had not taken this ointment with a view to sell it, pretending
that the price received for it might have been bestowed on the poor. Nevertheless,
his real motive was covetousness; ſor as he carried the bag, he thought if his Master
had sold the ointment, he would have gotten the money to keep, and so might have
applied part of it to his own private use. But it is no new thing for the basest men
to cover their blackest crimes with the fair pretence of zeal for the honour of God and
the interests of religion. -
Bethany being within two miles of Jerusalem, the news of his arrival soon reached
the city, and drew out great numbers of the citizens ; for they had a curiosity to see
the man that had been raised from the dead, and the still more wonderful man that
had raised him. When they came and saw Lazarus, many of them believed, that is,
233. LIFE OF CHRIST.
were convinced both of Lazarus's resurrection and of the divinity of Christ's mission,
But the news of their believing together with the reason of its being currently reported
in Jerusalem, came to the chief priests’ ears, and incensed them to such a degree,
; they resolved to kill, not Jesus only, but also, if it were possible, to destroy
a Zattls, , , * . . . . . . * . . - -
The multitude which attended our Lord in this journey [Mat. xx. 29.] having
increased prodigiously as he advanced towards Jerusalem, he did not now shun them,
and enter the city privately, as he had always done on former occasions. The people
were to honour him with the title of Messiah publicly, that he might have an oppor-
tunity of accepting that august name in the most avowed manner, before he ascended
into heaven. Moreover, the priests, who had issued out a proclamation against him,
§. xi. 57.] were to be awed, at least, for a while, and restrained from offering
im violence. For as he had doctrines to 'teach, rebukes to give, and other things to
do that could not fail to incense those proud rulers, without doubt they would have
put him to death prematurely, had not the people appeared on his side. Accordingly,
after the parable of the husbandmen was spoken, [Mat. xxi. 45.] the priests “sought
to lay bands on him, but feared the multitude, because they took him for a prophet.”
Nay, the whole council was intimidated by them ; for, in their deliberation about
putting Jesus to death, [Mat. xxvi. 5.] they said to one another, “not on the feast-
day, lest there be an uproar among the people.” Our Lord's driving the buyers and
sellers out of the temple, his }* of the husbandmen and marriage supper, repre-
senting the rejection of the Jewish nation, and the downfal of their state, with the
woes denounced against the Pharisees in their own hearing, made part of the work
he had to do before he ascended, which would have brought instant destruction upon
him, had not the great men's rage been restrained by the uncommon respect which the
people generally shewed him. Whereſore, the multitude being now very great,
and Jesus having such good reasons not to shun them as formerly, he sent two of his
disciples for an ass which never had been rode upon, but which, by his simple volition,
he could tame, proposing, according to the prophecy Zech. ix. 9, to ride into the city,
amidst the surrounding throng Probably there were strait paases in the mount of
Olives, through which the road lay [Luke xix. 37.]; and, no doubt, narrow streets
in the city also, by which he was to go to the temple. In these narrow passes and
lanes he might have been incommoded by the press had he walked on foot. Besides,
the strangers who were now in Jerusalem would increase the crowd. It seems, they
knew of his coming, [John xii. 12.] and perhaps expected that he was bringing Laza-
rus along with him, to shew him in public as a trophy of his power. . [compare John
xii. 12, with verse 18.] For the sight of Lazarus in Bethany having induced many
to believe, they "might naturally suppose that his appearing openly would produce
the same effect in Jerusalem : and as they were in full hopes that the kingdom was
to be erected at this passover, they could not but think it necessary that all opposers
should instantly be convinced and obliged to acknowledge Messiah's title to the throne
of his illustrious ancestors. - Q
Our Lord'having supped and spent the evening in the company of Lazarus and his
two sisters, set forward, probably, the next morning, in his way to Jerusalem. He
sent before two of his disciples to the neighbouring village of Bethphage, with direc-
tions to take, for his service, an ass, which they should find tied, and a colt with her,
which had rever been ridden by any one. They were not to do this by force ; but if
the owners remonstrated with them on the making this use of their property, they
were to reply it was at the command of their Master, who was well known throughout
all that neighbourhood, by the distinguished miracle he so lately performed at Bethany,
Life of CHRIST. 289
Whed the disciples came to Bethphage, they found the ass with its colt as Jesus had
said, and immediately set about loosing them ; but the owner, happening to be
present, reproved them : wherefore, they returned the answer which their Master
had put into their mouths, and were suffered to lead both away. The event thus
corresponding to the words of Jesus, must have convinced the disciples that he knew
every thing, and could influence the wills of men as often as he pleased to exert his
power for that purpose. - : -
Jesus had no sooner mounted the colt, than the animal became manageable, thus
affording a proof, that not only the elements of nature, the minds of men, and the
spirits of the deep, were subject to the commands of the Son of God, but that also
his influence extended to the most untractable of the brute creation that are pressed
into the service of man. When the faultitude saw him mounted, they immediately
bethought themselves of shewing him the honours which kings and conquerors ob-
tained in their triumphal entries. Tor as they all firmly believed that he would take
the reins of government into his own hands at this passover, they had a mind to
make his entry into Jerusalem have the air of triumph. Accordingly, some spread
their garments in the way, others cut down branches off the trees and strewed them
in the way, carrying the larger sort on high in procession before Messiah as demon-
strations of their joy.
The news of our Lord’s approach having reached the city, great numbers of the
people, who were come from the country to attend the feast, and who had a favour-
able opinion of his character, went forth with palm-branches in their hands to wel-
come Messiah to the capital. When the van of the procession that attended Jesus
came to the descent of the mount of Olives, where the royal city first shewed itself,
they were met by the multitude from Jerusalem coming up the hill with palm-
branches, the symbols of peace, in their hands. At meeting, the latter first saluted
their brethren, and cried, Hosanna, blessed is the king of Israel that come."h in the maine
of the Lord. When the disciples looked on the royal city, and heard such a multi-
tude of their countrymen proclaiming their Master Messiah, they felt high transports
of joy, and answered by returning the salutation, saying, blessed be ihe King that
cometh in the name of the Lord, peace in heaven, and glory in the fighest. *
Thus Jesus rode amidst the acclamations and shoutings of the admiring crowd :
but we must not imagine that these honours were paid to him by any solicitation of .
his. The disciples and the multitude did all of their own accord; indeed, for the
reasons mentioned, Jesus was passive in the matter, and would neither refuse the title
of Messiah, nor reprove the people who offered it, though required to do both by the
Pharisees, who had come with the multitude from the town, and were greatly dis-
pleased with the homage that was offered to him. [Luke xix. 39.] And some of the
Pharisees from among the multitude said unto him, Master, rebuke thy discipies. And
he answered and said unto them, I tell you, that if these should hold their peace, the
stones would immediately cry out. This latter clause may signify, either that God
Would by miracle raise up others to glorify his name, rather than silence should be
kept on this occasion, as Dr. Clarke explains it ; or that it was a thigg altogether
impossible to make the multitude hold their peace. But though Jesus did not refuse
the honours that were now paid him, he was far from assuming the dignity of ah
earthly prince, or any state pageantry whatsoever. On the contrary, he humbled him-
self exceedingly ; his riding on an ass being an instance of great meekness and humi-
lity, according to what was prophesied of him, Zech. ix. 9. [John xii. 14.] And
Jesus, when he had found a young ass, called by the other evangelists a cult, sat
#hereon, as it. is written, fear not, ausº of Sion ; behold thy king coincih, sitting.
* Iº.
290 - $ LIFE OF CHRIST
on an ass’s colt. We shall easily see the propriety of applying Zechariah's prophecy
to this transaction, if we remember that, in the East, riding on horses was antiently
reckoned the greatest ostentation of magnificence. It was, therefore, becoming the
meekness of the lowly Jesus, that, in his most public entry into the capital city, he
chose to ride on an ass. At the same time, there was nothing mean or ridiculous
in it, asses being the beasts which the Easterns commonly made use of in riding. It
seems, the disciples did not at that time form a just notion of what their Master
designed by this entry, or by any of the circumstances of it. Probably, they considered
it as the first step of his exaltation to the throne. However, after his ascension, re-
collecting the prophecies concerning Messiah, they remembered how exactly they had
been fulfilled in him, and found their faith greatly strengthened thereby. These
things understood not his disciples at first : but when Jesus was glorified, then re-
membered they that these things were written of him, and that they had done these
things unto him. But because the forwardness which the multitude now shewed to
acknowledge Jesus as the Messiah was altogether extraordinary, the evangelist
assigns the cause thereof. The witnesses of the resurrection of Lazarus zealously
bestirred themselves on this occasion; they had published the miracle far and near,
they were many in number, and persons of reputation. Hence their report gained
universal belief, and drew out an innumerable multitude to meet Jesus ; a circumstance
which, as the historian observes, gave great credit to the miracle, as it proved what
sense the people of the age and country where it was performed had of it. [John xii.
17.] The people, therefore, that was with him when he called Lazarus out of his grave,
and raised him from the dead, bare record. The inhabitants of Bethany and Jeru-
salem, who were so happy as to be present at Lazarus's resurrection, by attending on
Jesus at this time,.and joining with the multitude in their acclamations, bare record
to the truth of that astonishing miracle. For this cause the people also met him;
for that they heard that he had done this miracle. In the mean time, the Pharisees
and great men were exceedingly enraged, because every measure they had taken to
hinder the people from following Jesus had proved ineffectual. The Pharisees, there-
jore, said among themeelves, perceive ye how ye prevail nothing 3 behold the world is
gone after him. - - . .
As Jesus drew nigh he looked on the city ; and notwithstanding he had already
met with mucil ill usage from its inhabitants, and was at this very juncture to be put
to death by them, yet, with a divine generosity and benevolence which nothing can
equal, he wept over it in the view of the surrounding multitude, lifting up his voice,
and lamenting aloud the calamities which he foresaw were coming upon it, because
its inhabitants were ignorant of the time of their visitation. And when he was come
near, he beheld the city, and wept over it, saying, if thou hadst known, even thou, at
least, in this thy day, the things which belong unto thy peace 1 but now they are hid
jrom thine eyes. For the days shall come upon thee, that thine enemies shall cast a
trench about thee, and compass thee round, and keep thee in on every side. Here Jesus
foretold particularly the principal circumstances of the siege of Jerusalem ; and
to his prophecy the event corresponded most exactly. For when Titus attacked the
city, the Jews defended themselves so obstimately, that he found there was no way to
gain his purpose but to compass the city round with a trench and mound. By this
means, he kept the besieged in on every side, cut them off from all hope of safety in
flight, and consumed them by famine. The work which he undertook was indeed a
matter of extreme difficulty ; for the wall measured thirty-nine furlongs, or almost
five miles, and the towers were thirteen in number, every one of them ten furlongs in
compass. Nevertheless, the whole was finished in three days; for, to use the expres-
Life of Christ. 391.
sion of Josephus, the soldiers, in performing this work, were animated by a divine
impetus. [Luke xix. 44.]. And shall lay thee even with the ground, and thy children
within thee, and they shall not leave in thee one Stone upon another. This circumstance
is taken notice of in the larger prophecy concerning the destruction of Jerusalem,
[Mark xiii. 1.] Our Lord mentioned it likewise in one of his prophetic parables,
[Mat. xxii. 7..] The description which Josephus has given of the taking of Jerusalem
by Titus, may be considered as a comment upon these prophecies. [Bell. vii. 18.j
“ Thus was Jerusalem taken in the second year of Vespasian's reign, on the eighth
day of September ; and having been already five times surprised, it was again finally
destroyed. Such was the end of the besieging of Jerusalem, when there was none
left to kill, nor any thing remaining for the soldiers to get. Caesar commanded them
to destroy the city and temple, only leaving certain towers standing that were more
beautiful than the rest, viz. Phaselus, Hippicos, and Mariamne, and the wall that
was on the west side, meaning there to keep a garrison ; and that they should be
a monument of the prowess of the Romans, who had taken a city so well fortified,
as by them it appeared to have been. All the rest of the city they so levelled,” an-
swering to our Lord’s phrase, lay thee even with the ground, “ that they who had not
seen it before would not believe that ever it had been inhabited.” And, in the prece-
ding chapter, he says, “they destroyed the wall, and burned the outward part of
the city.” Our Lord, upon this occasion, assigns the true cause why the Jews were
given up by divine providence, to experience such dreadful sufferings, namely, because
they knew not the time of their visitation, and therefore rejected the only Messiah of
God. That Christ should weep the destruction of his enemies while thus surrounded
with the acclamations of his friends, affords a most delightful instance of the benignity.
of his disposition. * - * -
Having entered the city, he immediately proceeded to the temple ; and having looked
round upon all things which it contained, retired that same evening to Bethany, no
doubt to the great mortification of his followers, who expected that he should now.
restore the kingdom to Israel.
Pp a
292 LIFE OF CHRIST.
CHAPTER XII.
THE piscourses AND TRANSACTions of our Lorn, F.Rom HIS PUBLIC ENTRY INTo
JERUsALEM TILL JUDAs, cow ENANTED WITH THE CHIEF PRIESTs To BETRAY HIM.
Christ curses the fig-tree, and purges the temple---the power of faith---certain Greeks
desire "to see Jesus---he refuses to eaflain the nature of his authority---the parable
of the vineyard let out to husbandmen---the marriage supper---the lawfulness and duty
of paying tribute---the objection of the Sadducees to the resurrection confuted---which
is the greatest commandment---how David called the Messiah Lord, though he was to
be of his posterity—woes denounced against the Pharisees-—the widow and her two
mites--Christ foretels the destruction of Jerusalem---the parable of the ten virgins
and of the talents---the last judgment described---Christ again foretels his own
sufferings---he is anointed the third time---Judas agrees to betray his Master. •
JESUS and his disciples having lodged all night in Bethany, departed next morning'
for Jerusalem. By the way, they happened to see a fig-tree that looked green, was
full of leaves, and, at a distance, promised abundance of fruit. To this tree Jesus
went, in expectation of finding figs thereon, for he was hungry, and the season of
gathering ihem was not yet come. But finding that, notwithstanding these promising
appearances, it had no fruit, addressing himself to this fig-tree, he said, lei no man eat
fruit of thee hereafter for ever, and it immediately began to wither away. This, like
some other ºf our Lord’s actions, was evidently emblematical, and its meaning the
same as that of the parable of the barren fig-tree recited in a former chapter, each
of them being intended to point out the approaching ruin of the Jewish nation.
It appears, that the Jews in our Lord’s time carried their disdain of the Gentiles
so far, that they accounted the outer court of the temple, which was allotted for the
accommodation of the proselytes as a place of no great sanctity, and therefore kept
there a daily market of such things as were necessary for the offering of sacrifices.
But as these abuses occasioned great disturbance to the proselytes, Jesus, on the
name day that he had struck the fig-tree with barrenness, reformed them a second
time, telling the people that were standing by, that the Gentiles worshipped there by
divine appointment as well as the Jews, the temple being ordained of God as a house
of prayer for all nations, and that such as had trafficked there, by their covetous prac-
tices, had turned it into a den of thieves. The offenders, it is likely, were either
supernaturally awed by a secret energy of Christ's omnipotence, or induced to retire
from the number of those who isd declared themselves his friends and supporters. .*
Life of CHRIST. 293
It seems, the opinion that Jesus was Messiah prevailed generally now ; for while
he was in the temple, the blind, and the lame, and other diseased persons, were brought
to him in great numbers, from all quarters, to be healed ; and the very children, when
they saw the cures which he performed, proclaimed him the Son of David, so wonder-
fully were they struck with his miracles. Indeed, the chief priests and doctors, finding
him thus universally acknowledged, were highly displeased ; yet they durst not do
any thing to put a stop to it, standing in awe of the multitude. They only asked him
if he heard what the children said ; insinuating that it was his duty to stop their
mouths, by refusing the praises which they offered without understanding what they
said. Jesus answered them out of the eighth Psalm, where David observes, that
though all should be silent, God has no need of other heralds to proclaim his praise
than infants who hang at their mother's breasts ; because, notwithstanding they be
dumb, the admirable providence of God, conspicuous in their preservation, is equal
to the loudest and sublimest eloquence. By applying the Psalmist's words to the
case in hand, Jesus signified that the meanest of God’s works are so formed as to de-
clare the greatness of his perfections ; and that as the Father does not refuse the praise
which arises from the least of his creatures, so the Son did not disdain the praise that
was offered him by children. In the present instance, their praise was peculiarly
acceptable, because it implied that his miracles were exceedingly illustrious, inasmuch
as they led minds, wherein there was nothing but the dawnings of reason, to acknow-
ledge his mission. The Messiah’s praise, therefore, might, with remarkable propriety,
be said, on this occasion, to have been perfected out of the mouths of babes and suck-
lings. [Mark Xi. 18.] And the scribes and Pharisees heard it : they heard the rebuke
which he had given them for allowing the temple to be profaned : they heard like-
wise the application which he had made of the eighth Psalm to the case of the chil-
dren in the temple, wishing him all manner of prosperity; And sought how they might
destroy him ; for they feared him, because all the people were astonished at his doctrine.
The authority which Jesus now assumed, and the honours which were paid to him,
fºllº the scribes and Pharisees ; for they began to be afraid of him, suspecting that
e might raise some popular commotion, and the rather that all the common people
were wonderfully struck with his doctrine. They durst not, however, attempt any
thing against him openly; they only consulted among themselves how they might
destroy him with as little noise as possible. When the evening was come, Jesus left the .
city, and went to Bethany, the resurrection of Lazarus having protured him many
friends in that village, among whom he was always in safety.
Next morning, as they were returning to Jerusalem, Peter, with the rest of the
disciples, could not help expressing their astonishment when they observed how com-
pletely the fig-tree, which their Master had cursed, was withered away. Christ as-
sured them, in reply, that if they cxercised faith in God, they might not only perform
as great miracles as that which had taken place in the fig-tree, but even command
the mount of Olives to be removed, and cast into the sea, and it should obey them.
He exhorted them to cultivate the duty of prayer for the increase of their faith; and to
recollect, that unless they freely forgave every one that trespassed against them, the “
Lord would not condescend to receive their supplications.
Certain Grecian proselytes, or Jews, residing in heathen countries, having come
up to worship at this passover, made an application to Philip, with whom they had
probably had some correspondence in Galilee, and intreated him that he would intro-
uce them into the company of Jesus. Philip cometh and telleth Andrew, perhaps
from some difficulty which he perceived in the case, and again Andrew and Philip told
Jesus. And Jesus answered them saying, the hour is come that the Son ºf man should
294 LIFE of CHRIST.
be glorified by the conversion of the Gentiles. But it is necessary that he should
first suffer : for verily, verily, I say unto you, except a corn of wheat fall into the
ground and die, it abideth alone : but if it die, it bringeth forth much fruit. He that
lovéth his life shall lose it, and he that hateth his life shall keep it unto life eternal.
If any man serve me, let him follow ine; aud where I am, there shall also my servant
he. If any man serve me, him will my Father honour. -
. Having taken a view of his own sufferings, and proposed them as an example to
his disciples, the prospect moved him to such a degree, that he uttered his grief in
the following doleful words : Now is my soul troubled, and what shall I say 2 ac-
companying them with a prayer for relief, Father, save me from this hour. Some,
however, understand these words interrogatively. Shall I say, Father, save me from
this hour"? supposing that the question implies a negation. But for this cause came
I unto this hour. His praying on this occasion shews us what is the best method
of easing the mind in deep distress. At the same time, as in his prayer he expressed
an entire resignation to the divine will, he has taught us, that although the weakness
of human nature may shrink at the first thoughts of suffering, his disciples are not to
yield, but ought to fortify themselves by just reflections on the wisdom of God, and
on the ‘happy end he promises by their afflictions. Father glorify thy name. This
some consider as a farther expression of resignation, importing that he was willing to
submit to whatever the Father should judge necessary for the manifestation of his
perfections. But the answer that was given to this part of Christ's prayer suggests
another meaning, namely, that he begged God to demonstrate, perhaps by an imme-
diate interposition, the truth of his mission, a full proof thereof being altogether
necessary for vindicating the honour of God. Accordingly, the words were no sooner
spoken, than a voice from heaven was heard answering distinctly to this sense of them.
Then came there a voice from heaven, saying, I have both glorified it, and will glorify
it again. l have glorified it by the miracles which thou hast already performed, and
will continue to glorify it by other miracles yet to be performed. Accordingly, by
the miraculous circumstances which accompanied our Lord’s crucifixion, but es-
pecially by his resurrection from the dead, by his ascension into heaven, and by the
effusion of the Holy Ghost upon his apostles, the truth of Christ's pretensions and
mission was demonstrated, and the glory of God was greatly advanced. The sound
of this voice was evidently preternatural, being strong and loud as thunder, but,
at the same time, so articulate, that all who had heard Jesus pray understood what it
said. [John xii. 29.] The people, therefore, that stood by and heard it said that it
thundered, others said an angel spake to him. None of them took it for an human
voice, it being entirely different from any thing they had ever heard. The reflection
which Jesus made upon it was, that the veice had spoken, not to assure him of the
Father's love, but to confirm them in the belief of his mission. The farther glorifica-
tion of the name of God, promised to Jesus by the voice, signified the honour that
should accrue to God from the new proofs wherewith his mission was to be adorned,
particularly the great miracles of his resurrection from the dead, of the effusion of the
Spirit on the first converts, and of the conversion of the Gentile world to the Christian
religion,
he subject of our Lord's prayer, and the answer which he received, naturally led
him to meditate on the happy effects of his coming into the world, viz. the destruction
of Satan's kingdom, and the exaltation of men with himself into heaven. These grand
events afforded a prospect that was very reviving amidst the melancholy thoughts
which now afflicted his soul. Wherefore, that his disciples might share with him
in the comfort of them, he foretold them as the necessary effects of his sufferings.
LIFE of CHRIST. . 295
Now is the judgment of this world: the time of the destruction of wickedness is come.
Now shall the prince of this world be cast out. The devil, who has so long reigned
in the hearts of the children of disobedience, is about to be dethroned. And I, if I
be lifted up from the earth, will draw all men unto me. This he said, signifying what
death he should die. The people answered him, we have heard out of the law that
Christ abideth for ever ; and how sayest thou the Son of man must be lift up 2 who is
this Son of man 2 What sort of a Messiah must he be that is to die. Jesus replied,
that the light, meaning himself, would continue with them but a little while longer ;
for which reason they would do well not to cavil at, but to believe what he said.
Then said Jesus unto them, yet a little while is the light with you : walk while ye have
the light. Improve by my instructions, who am the light of the world, lest darkness,
i.e. spiritual blindness, come upon you by the just judgment of God. [Rom. xi. 25.]
If that should happen to you, ye will be in a miserable condition ; for he that walketh
in darkness knoweth not whither he goeth ; so is in danger of perishing : while ye have
the light, believe in the light, that ye may be the children of light : while you enjoy the
benefit of my doctrine and miracles, which clearly prove my mission from God, be-
lieve on me; for it is thus alone you can become the children of God. These things
spake Jesus, and departed, and did hide himself from them : he retired privately with
his disciples, perhaps, to Bethany.
As the ministry of our blessed Redeemer was now drawing near a conclusion, the
sacred historian, John, thought it proper to make some remarks on the effect of his
preaching. He observes, that though Christ had performed so many miracles,
the greater part of the Jews did not believe in the divinity of his mission and cha-
racter ; thus fulfilling the lamentation of Isaiah, Lord, who hath believed our report,
and to whom hath the arm of the Lord been revealed. Yet this was not wholly without
exception ; for some of the members of the Jewish sanhedrim admitted his pretensions,
but were afraid openly to avow their sentiments, lest, through the influence of the
Pharisees, they should be put out of the synagogue : for they loved the praise of men
more than the praise of God. Wherefore, to strengthen the faith of such, and to
inspire them with courage, Jesus, on some occasion or other soon after this, cried and
said, probably in }. temple, [John xii. 44.50.] He that believeth on me, believeth
not on me, but on him that sent me. And he that seeth me, sceth him that sent me. I
am come a light into the world, that whosoever believeth on me should not abide in dark-
ness ; and if any man hear my words, and believe not, I judge him not ; for I came
not to judge the world, but to save the world. He that rejecteth me, and receiveth not my
words, hath one that judgeth him : the word that I have spoken, the same shall judge
him in the last day. For I have not spoken of myself; but the Father which sent me,
he gave me a commandment what I should say and what I should speak. And I know
that his commandment is life coerlasting : whatsoever I speak, therefore, even as the
Father said unto me, so I speak. - e. - -
Though every part of the life of Jesus had been employed in doing good, he now
appeared uncommonly assiduous in communicating divine instruction, preaching
daily in the temple to very numerous and attentive auditories. This made the chief
priests more determined than ever to accomplish his destruction ; and, as a step which
might be important to the execution of their designs, they deputed some of their
number to request that he would inform the sanhedrim whence he derived that au-
thority to which he laid claim, by working of miracles, instructing the people, and
baptizing such as acknowledged his character. But Jesus, in whom was all the
Rueekness of wisdom, declined to answer, unless they would first inform him whenee
John the Baptist received his commission. Perplexed, on the one side, by the dread'
296 - LIFE OF CHRIST.
of the people, who venerated the character of John, and actuated, on the other, by
the most violent hatred to the proceedings of that holy man, they replied, we cannot
tell. a - - - r
While, however, they yet staid, he said unto them, [Mat. xxi. 28.32.] What.
think you, A certain man had two sons ; and he came to the first and said, son, go
work to-day in my vineyard. He answered and said, I will not, but afterward he
repented and went. And he came to the second, and said likewise. And he an-
sºered and said, I go sir, and went not. Whether of them twain did the will of
his father ? They say tinto him, the first. Jesus saith unto them, verily I say
unto you, that the publicans and harlots go into the kingdom of God before you.
For John came unto you in the way of righteousness, and ye believed him not ;
but the publicans and harlots believed him ; and ye, when ye had seen it, repented
not, afterward that ye might believe him. Thus has it been found wherever the
gospel has been preached, that self-righteousness has opposed a more formidable
barrier to the spread of truth than the strongest attachment to the most vicious
COUI TSéS.
, Our Lord did not rest satisfied with shewing the rulers the heinousness of their
sin in rejecting the Baptist. He judged it proper, likewise, publicly to represent the
crime of the nation, in rejecting all the messengers of God from first to last, and, among
the rest, his only begotten Son; and in misimproving the Mosaical dispensation under
which they lived. At the same time, he warned them plainly of their danger, by
reason of the punishment which they incurred, on account of such a continued course
of rebellion. The outward economy of religion, in which they gloried, was to be
taken from them ; their relation to God, as his people, cancelled ; and their nationak
constitution destroyed. But because these were topics extremely disagreeable, he
couched them under the veil of a parable, which he formed upon one made use of
long before by the prophet Isaiah v, 1. [Mat. xxi. 33.] Hear another parable.
There was a certain householder which planted a vineyard, and hedged it round
about, and digged a wine-press in it, and built a tower, that is, a house for lodging
the wine-dressers, and watching the vineyard, for which reason it was built so high,
as to have a prospect of the whole vineyard. The vineyard, with its appurtenances,
represents the Mosaical dispensation of religion, a dispensation that was attended
with great personal advantages, and had many promises of future blessings ;-and
tet it out to husbandmen : bestowed this excellent dispensation of religion on the
Jewish people ; and went into a far country; gave them the enjoyment of this
dispensation of religion for a long time. And when the time of the fruit drew near,
Åe sent his servants to the husbandmen, that they might receive, the fruits of it.
He sent the prophets to exhort the Jews to entertain just sentiments in religion, and
to lead holy lives, these being the returns due from persons who enjoyed so clear a
revelation of the divine will. And the husbandmen took his servants, and beat one,
and killed another, and stoned another. Mark gives this branch of the parable more
fully xii. 2.5. And at the season he sent to the husbandmen a servant, that he
night receive from the husbandmen of the fruit of the vineyard. And they caught
him, and beat him, and sent him away empty. And again he sent unto them another
servant, and at him they cast stones, and wounded him in the head, and sent him
away shamefully handled. And again he sent another, and him they killed. . In
this passage Mark and Luke agree. The meaning is, that the Jews, extremely, irri-
tated at the prophets for the freedom they used in reproving their sins, and exhorting
them to a holy life, persecuted and slew them with unrelenting fury. Again, he sent
other scrwants, more than the first, and they did unto them likewise. The wicked-
LIFE of CHRISt. - 297.
mess of the Jews in killing the prophets did not provoke God instantly, to pour down
.vengeance on them ; but, being very merciful and patient toward the nation, he sent
more prophets to exhºrt and reclaim them. However, they met with no better treat-
ment than the former. But last of all he sent unto them his son, saying, they will
reverence my son. That no means might be left untried, God sent unto them his
own son, whose authority, clearly established by undeniable miracles, ought to have
been acknowledged with cheerfulness by wicked men. [Mat, xxi. 38.] But when the
husbandmen saw the Son, they said among themselves, this is the heir, come, let us kill
him, and let us seize on his inheritance. Frem this it would seem the Jews knew
Jesus to be the Son of God. Yet Peter says, both of the rulers and of the people,
that ‘they crucified the Lord ignorantly, [Acts iii. 17.] Perhaps, therefore, like
the other circumstance of their seizing on the inheritance, it may have been added,
for the sake of completing the parable, without any particular design. Matthew and
Luke say the husbandmen cast the son out of the vineyard and slew him. And they
caight him, laid hands on him, and cast him out of the vineyard, and slew him. Mark
says, they first killed him, and then cast him out. xii. 8. But his meaning may have
been this : they so beat and bruized him before they cast him out that he could not
live, and after having cast him out, they completed the murder, killing him out-right.
The manner in which Mark has expressed it, insinuates that, after they had killed.
him, they threw out his body, without burial, to the dogs ; a circumstance which does
not seem to have any particular meaning, but is formed to shew the greatness of the
rebellion of these husbandmen. - - . . .
What, therefore, shall the lord of the vineyard do unto them ż He "will conne and
destroy these husbandmen, and shall give the vineyard to others. Comparing the dif-
ferentevangelists with each other, it appears, that the chief priests approved of this
decision, as agreeable to justice : but rejected it with abhorrence when applied to
themselves, Christ then directed their attention to that which was written in the
scriptures, the Stone which the builders rejected, the same is become the head of the
corner ; a passage in the hundred and eighteenth Psalm, which is plainly predictive
of the rejection of Messiah by the Jews, and the introduction of a new dispensation.
[Mat. xxi. 43, 44.] Therefore say I wºnto you, the kingdom of God shall be taken from
gou, and given to a nation bringing forth the fruits thereaf. And whosoever shall
Jall on this stone shall be broken. But on whomsoever it shall fall it shall grind him to
powder. Our Lord seems here to have had in view Dan. ii. 34, 35, where the de-
struction of all the opposers of Messiah's kingdom is thus described : “ Thou sawest
till that a stone was cut without hands, which smote the image upon his feet, that
were of iron and clay, and brake them to pieces. Then was the iron, the clay, the
brass, the silver, and the gold, broken to pieces together, and became like the chaff
of the summer threshing-floor, and the wind carried them away that no place was
found for them, and the stone that smote the image became a great mountain, and
filled the earth.” . . . . . , -, .
The chief priests, perceiving the drift of our Lord's parables, were highly incensed,
and would have immediately apprehended liim, laid they not dreaded the fury of the
surrounding multitude. . . . .
Christ then proceeded to repeat with a few variations, a parable which he had
already delivered, concerning the marriage supper of a king's son. He made, upon
this occasion, the following important addition. [Mat. xxii. 6... i4.] And the remnant,
not contenting themselves with rejecting the kind invitation, took his servants, the
prophets, the Messiah, and the apostles, and instreated them spitefully, and slew them.
But when the king heard thereof, he was wroth, and he sent forth his arinies, the-
- - Q q -
298 LIFE OF CHRIST,
Roman legions who were employed as the executioners of his vengeanee, and destroyed
those murderers, and burned up their city. Then saith he to his servants, the wedding
is ready, but they which were bidden were not worthy. Go ye into the highways, and
as many as ye shall find bid to the marriage. So those servants went out into the
highways, and gathcred together all as many as they found, both bad and good, and the
wedding was furnished with guests. And when the king, designing to do them honour,
came in to see the guests, he saw there a man which had not on a wedding garment,
though a large store of them had been provided for the service of the company; and
to refuse them was the highest affront that could be offered to the giver of the feast.
And he saith unto him, friend, how camest thou in hither, not having on a wedding
garment 2 and he was speechless. Then said the king to the servants, bind him hand
and foot, and take him away, and cast him into outer darkness, into a dark prison,
where many criminals were confined, there shall he weeping and gnashing of teeth.
For many are called, but few are chosen. The parable is concluded in this manner
to shew us, that the profession of the Christian religion will not save a man, unless
he experiences that great and essential change of heart which our Saviour denominates
regeneration. Wherefore, to use the words of Dr. Doddridge, let those who have
obeyed the call, and are by profession the people of God, think often of that awful
day, when the king will come in to see his guests; when God will, with the greatest
strictness, view every soul laying claim to the joys of heaven : let us think of the
speechless confusion that will seize such as have not on the wedding garment, and
of the inexorable severity with which they will be consigned to weeping and gnashing
of teeth; and let us remember, that to have seen for a while the light of the gospel,
and the fair beamings of an eternal hope, will add deeper and more sensible horror
to these gloomy caverns. On the other hand, to animate and encourage us, let
us think also on the happy time when the marriage supper of the Lamb shall be
celebrated, and all the harmony, pomp, and beauty of heaven, shall add to its solem-
nity, its magnificence, and its joys.
Incapable of hearing any more of the reproofs of Jesus, the chief priests and cláers
now left him, and went their way.
But though the adversaries of Jesus were silenced and confounded, their malice
continued unabated, and they immediately determined to ensnare him in a question
concerning the tribute. Some of the Pharisees and Herodians, though not at all
friendly with each other, united, at the request of the sanhedrim, for performing
this design. Their business was to feign themselves just men, men who had a great
veneration for the divine law, and dread of doing any thing inconsistent therewith ;
and under that mask, to beg him, for the case of their consciences, to give his opinion
whether they might pay taxes to the Romans consistently with their zeal for religion.
It seems, this question was much debated in our Lord's time; one Judas of Galilce
having taught the unlawfulness of paying the taxes, and gathered a numerous faction,
especially among the common people. The priests, therefore, imagined it was
not in his power to decide the point, without making himself obnoxious to some of
the parties who had divided upon it. If he should say it was lawful to pay the
taxes, they believed the people, in whose hearing the question was proposed, would be
incensed against him, not only as a base pretender, who, on being attacked publicly.
renounced the character of the Messiah that was expected to deliver the people
from foreign servitude, but as a flatterer of princes also, and a betrayer of the
liberties of his country, one that taught doctrines inconsistent with the known
privileges of the people of God. But if he should affirm that it was unlawful to.
pay, the Herodians resolved to inform the governor of it, who they hoped would
Life of CHRIST. 299
punish him as a fomenter of sedition. [Mat. xxii. 18.22.] Jesus, however, perceived
their wickedness, and said, why tempt ye me ye hypocrites? Shew me the tribute
money. And they brought unto him a penny. And he saith unto them, whose is this
image and superscription ? they say unto him, Caesar's. Then saith he unto thern,
since, by the use of Caesar's coin, you acknowledge his authority, render unto Caesar
the things which are Caesar's, and unto God the things which are God's. When they
had heard these things, they marvelled at his wisdom, and left him, and went their
way. :
The Pharisees and Herodians being thus repulsed, the Sadducees resolved, the same
day, to try the success of their subtilty. - - v. "
[Luke xx. 27.33. And they asked him, saying, Master, Moses wrote unto tis,
If any man's brother die having a wife, and he die without children, that his brother
should take his wife, and raise up seed unto his brother. There were therefore seven
bré thren : and the first took a wife, and died without children. JAnd the second took
her to wife : and he died phildless. And the third took her ; and in like manner the
seven also. And they ſºft no children and died. Last of all the woman died also:
Therefore, in the resurrection, (here the word evidently signifies a future state simply)
whose wife of them is she 8 for seven had her to wife. As the Sadducees believed the
soul to be nothing but a more refined kind of matter, they thought if there was any
future state, it must resemble the present ; and that men being in that state material
and mortal, the human race could not be continued, nor the individuals made happy,
without the pleasures and conveniencies of marriage. Hence they affirmed it to be a
necessary consequence of the doctrine of the resurrection or future state, that every
man's wife should be restored to him. This argument Jesus confuted by telling the
Sadducees, that they were ignorant of the power of God, who has created spirit ſº
well as matter, and who can make men completely happy in the enjoyment of himself.
He observed farther, that the nature of the life obtained in the future state makes
marriage altogether superfluous ; because, in the world to come, men, being spiritual
and immortal like the angels, there is no need of proëreation to propagate or continue
the kind. [Mat. xxii. 29.] Jesus answered and said unto them, ye do err, not knowing
the scriptures, nor the power of God. [Luke xx. 34.] The children of this world,
the inhabitants of this world, marry, and are given in marriage. But they zºhich
shall be accounted worthy to obtain that world, and the resurrection from the dead,
neither marry, nor are given in marriage Neither can they die any more; for they
are equal unto the angels, and are the children of God, being the children ºf the resºr-
rection. They, in some degree, partake of the felicity and immortality of God him-
self, blessings which they obtain by being raised from the dead. From this latter
clause it is plain that our Lord is here speaking of the resurrection of the just, who
are called God’s children on account of the inheritance bestowed on them at the resur-
rection and particularly on account of their being dignified with immortality.
Having thus demonstrated that they were ignorant of the power of God, Jesus
shewed the Sadducees that they were ignorant of the scriptures likewise, and par-
tieularly of the writings of Moses, from whence they had drawn their objection :
for out of the law itself he demonstrated the certainty of a resurrection, at least, of
just men, and thereby quite overturned the opinion of the Sadducees, who, believing
the materiality of the soul, affirmed that men were annihilated at death, and that
the writings of Moses supported their opinion. His argument was this ; as a man
cannot be a father without children, nor a king without subjects, so God cannot pro-
perly be called God, unless he has his people, and be Lord of the living. Since,
therefore, in the law he calls himself º God of Abraham, Isaac, and Jacob, long
Q q 2
300 LIFE OF CHRIST.
after these patriarchs were dead, the relation denoted by the word God still subsisted
between them ; for which reason, they were not annihilated, as the Sadducees pre-
tended, when they affirmed that they were dead, but were still in being, God’s subjects,
and covenanted people. - . . . -
Perceiving that the Sadducees were thus silenced, one of the scribes inquired of
Christ, [Mat. xxii. 36.40.] saying, JMaster, which is the great commandment in the
law? Jesus said unto him, thou shalt love the Lord thy God with all thy heart, and
with all thy soul, and with all thy mind ; this is the first and great commandment.
And the second is like unto it, thou shalt love thy neighbour as thyself. On these two
commandments hang all the law and the prophets. Mark informs us that the scribe
declared his full approbation to this answer. [Mark Xii. 32.34.] And the scribe said
wnto him, well, JMaster, thou hast said the truth ; for there is one God, and there is
none other but he. And to love him with all the heart, and with all the understanding,
and with all the soul, and with all the strength, and to love his neighbour as himself,
is more than all whole burnt-offerings and sacrifices. And when Jesus saw that he
answered discreetly, he said unto him, thou art not far from the kingdom of God.
And no man after that durst ask him any question.
The Pharisees having, in the course of our Lord's ministry, proposed many difficult
questions to him with a view to try his prophetical gifts, he, in his turn, now that
a body of them was gathered together, thought fit to make trial of their skill in the
sacred writings. For this purpose, he publicly asked their opinion of a difficulty
concerning Messiah’s pedigree, arising from the hundred and tenth Psalm. [Mat. xxii.
41.] While the Pharisees were gathered together, Jesus asked then, saying, what think
ye of Christ 2 whose son is he 3 They say unto him, the son of David. [Mark'xii. 35.]
.And Jesus answered and said while he taught in the temple, how say the scribes that
Christ is the Son of David 2 The words in Mark being a reply to the Pharisees’
answer recorded by Matthew, their meaning is, I know your doctors tell you that
Christ is the Son of David ; but how can they support their opinion, and render it
consistent with David's words in the hundred and tenth Psalm ? [Mark Xii. 36.]
For David himself said by the Holy Ghost, the Lord said to my Lord, sit thou on my
right hand, till I make thine enemies thy footstool. [Mat. xxii. 45.] If David then
call him Lord, how is he his son 9 The doctors, it seems, did not look for any thing
in their Messiah more excellent than the most exalted perfections of human nature;
for though they called him the Son of God, they had no motion that he was God,
and so could offer no solution of the difficulty. Yet the latter question might have
shewed them their error : for if Messiah was to be only a secular prince, as they
supposed, ruling the men of his own time, he never could have been called Lord by
persons who died before he was born ; far less would so mighty a king as David, whe
also was his progenitor, have called him Lord. Wherefore, since he rules over, not
the vulgar dead only of former ages, but even over the kings, from whom he was
himself descended ; and his kingdom comprehends the men of all countries and times,
past, present, and to come ; the doctors, if they had thought accurately upon the
subject, should have expected in their Messiah a king different from all other kings
whatever. Besides, he is to sit at God's right hand, “till his enemies are made the
footstool of his feet,” made thoroughly subject unto him. Numbers of Christ's ene-
mies are subjected to him in this life ; and they who will not bow to him willingly,
shall, like the rebellious subjects of other kingdoms, be reduced by punishment.
Being constituted universal judge, all, whether friends or enemies, shall appear
before his tribunal, where, by the highest cxercise of kingly power, he shall doom each
to his unchangeable state. - - *
•º
LIFE of CHRIST, 301
The disputations and conversations which Jesus had with ‘the literati afforded
great entertainment to all the common people who happened to be present in the tem-
ple. [Mark xii. 37.] And the common people heard him gladly : they heard him with
great attention and pleasure. For the clear, and solid answers which he returned to
the ensnaring questions of his foes gave them an high opinion of his wisdom, and shewed
them how far he was superior to their most renowned Rabbies, whose arguments
to prove their opinions, and answers to the objections that were raised against them,
were, generally speaking, but mean and trifling in comparison of his. [Mat. xxii. 46.]
And no man was able to answer him a word : none of them could propose the least
shadow of a solution to the difficulty which he had proposed ; neither durst any man,
Jºon that day forth, ask him any more questions. The repeated proofs which they
had received of the prodigious depth of his understanding, impressed them with such
an opinion of his wisdom, that they judged it impossible to entangle him in his talk:
for which reason they left off attempting it and from that day forth troubled him no
more with their insidious questions. - -
Thus did our Lord silence his most virulent opposers; and following up his blow,
solemnly admonished the people to beware of the scribes and Pharisees, to practise
indeed whatever duty they proved from the law, but by no means to take their con-
duct as an example for imitation. He charged these hypocrites, especially, with
sloing every thing to be seen of men ; and, for this purpose, making broad their phy-
lacteries, (certain slips of parchment, containing portions of the law, which they wore
upon their foreheads and their arms,) and enlarging the borders of their garments,
(or, as Michaelis renders it, the tassels which hung at the four corners of their mantle)
in pretended conformity to Deut. xxii. 12, with loving the uppermost rooms at feasts,
the chief seats in the synagogue, and the high sounding tities of Rabbi and master.
Concerning these titles, which the disciples of Jesus were cxhorted to avoid, Dr.
Campbell makes the following pertinent observations. -
“ 1, propose now to make a few observations on the word teacher, and some other
titles of respect current in Judea in the days of our Saviour. After the Babylonish
eaptivity, when Jerusalem and the temple were rebuilt, and the people restored to .
their antient possessions, care was taken, under the conduct of Ezra, and those who
succeeded him in the administration of affairs, to prevent their relapsing into idolatry,
which had brought such accumulated calamities on their country. It was justly
considered as one of the first expedients for answering this end, as we learn partly
from scripture, and partly from Jewish writers, to promote amongst all ranks the
knowledge of God and of his law, and to excite the whole people throughout the
land to join regularly in the public worship of the only true God. For their accom-
modation, synagogues came, in process of time, to be erected in every city and village,
where a sufficient number of people could be found to make a congregation. Every
synagogue had its stated governors and president, that the service might be decently
conducted, and that the people might be instructed in the sacred writings both of
the law and the prophets. The synagogues were fitted for answering among them
the like purposes with parish churches annongst us Christians: but this was not all.
That the synagogues might be provided with knowing pastors and wise rulers, it was
necessary that there should also be public seminaries or schools, wherein those who
were destined to teach others were to be taught themselves. And so great was their
veneration for these schools or colleges, that they accounted them more sacred than
even synagogues, and next, in this respect, to the temple. They maintained, that a
ayuagogue might lawfully be converted into a school, but not a school into a syna-
gogue. The former was ascending, the latter descending. Both were devoted to
B02 +. LIFE of CHRIST.
the service of God; but the synagogue, say they, is for the spiritual nourishment of
the sheep, the school, for that of the shepherds. -
“ Now their schools were properly what we should call divinity colleges ; for
in them they were instructed in the sacred language, the antient Hebrew not being
then the language of the country; in the law, and the traditions; the, writings of the
prophets; the holy ceremonies; the statutes, customs, and procedure of their judi-
catories : in a word, in whatever concerned the civil constitution and religion of their
country. I make this distinction of civil and religious more in conformity to modern
and Christian notions, than in reference to antierrt and Jewish. In that polity these
were so interwoven, or rather blended, as to be inseparable. Their law was their
religion, and their religion was their law ; insomuch that with them there was a
perfect coincidence in the professions of lawyer and divine. But as to their mode
of education, that they had some kind of schools long before the time above-mentioned,
even from the beginning of their establishment under Joshua in the land of Canaan,
or, at least, from the time of Samuel, can hardly be made a question. A certain pro-
gress in letters had been made very early by this people, and regularly transmitted
from one generation to another. But this seems evidently to have been without such
fixed seminaries as were erected and endowed afterwards ; else it is impossible there
should be so little notice of them in so long a tract of time, of which, as far as religion
is concerned, we have a history pretty particular. All that appears before the cap-
tivity on this subject is, that numbers of young men were wont, for the sake of instruc-
tion, to attend the most eminent prophets, and were therefore called the sons, that is,
the disciples of the prophets; and that, in this manner, were constituted a sort of
ambulatory schools for communicating the knowledge of letters and of the law. In
these were, probably, taught the elements of the Hebrew music and versification.
We are informed, also, that Jehoshaphat, king of Judah, sent priests, Levites, and
others, to teach in all the cities of Judah. But this appears to have been merely a
temporary measure, adapted, by that pious monarch, for the instruction of the people
in his own time, and not an establishment which secured a succession and continuance.
Now this is quite different from the erection that obtained afterwards, in their cities,
of a sort of permanent academies, for the education of the youth destinid for the upper
stations in society. -
“ Those who belonged to the school were divided into three classes or orders.
The lowest was that of the disciples, or learners; the second, that of the fellows, or
companions, those who, having made considerable progress in learning, were occasionally
employed, by the masters, in teaching the younger students. The highest was that
of the preceptors, or teachers, to whom they appropriated the respectful title of doctor,
or rabbi, which differs from rab only by the addition of the affix pronoun of the first
person. All belonging to the school were accounted honourable in a certain degree.
Even the lowest, the name disciple, was considered as redounding to the honour of
these youths who were selected from the multitude, had the advantage of a learned
education, and, by their diligence and progress, gave hopes that they would one day
fill with credit the most important stations. The title companion, fellow, or associate;
was considered as very honourable to the young graduate who obtained it, being a
public testimony of the proficiency he made in his studies. And the title rabbi was
their highest academical honour. - - -
“ Hence we may discover the reason why our Lord, when warning his disciples
against imitating the ostentation and presumption of the scribes and Pharisees, in
affecting to be denominated rabbi, father, guide, or conductor, does not once mention
kyrios, sir, though of all titles of respect the most common. It is manifest, that his view
life of CHRIST. - 303
was not to prohibit them from giving or receiving the common marks of civility, but
to check them from arrogating what might scem to imply a superiority in wisdom
and understanding over others, and a title to dictate to their fellows a species of
arrogance which appeared but too plainly in the scribes and learned men of those days.
As to the title kyrios, he knew well that, from their worldly situation and circumstances,
(which, in this matter, were the only rule) they could expect it from none but those in
the lowest ranks, who would as readily give it to an artisan or a peasant, and that
therefore there could be no danger or vanity from this quarter. But the case was
different with titles, expressive, not of fleeting relations, but of these important quali-
fications which denote a fitness for being the lights and conductors of the human race.
The title of father, in the spiritual or metaphorical sense, the most respectful oſ all,
he prohibits his disciples from either assuming or giving, chusing that it should be
appropriated to God; and, at the same time, claims the title of guide and spiritual
instructor to himself.” - ~ -
The above discourse against the scribes and Pharisees was pronounced in the hearing
of many of the order. They were, therefore, greatly incensed, and watched for an
opportunity to destroy Jesus : but it was not a time for him now to be afraid of them.
This being the last scrmon he was ever to preach in public, it was necessary to use
violent remedies, especially as gentle medicines had hitherto proved ineffectual.
Wherefore, with a kind severity, he threatened them in the most awful and solemn
manner, denouncing dreadful woes against them, not on account of the personal inju-
ries they had done to him, although they were many, but on account of their ex-
cessive wickedness. They were public teachers of religion, who abused every mark
and character of goodness to all the purposes of villany, than which a more atrocious
sin in the sight of God cannot be perpetrated. Under the grimace of a severe sanc-
tificdair, they were malicious, implacable, lewd, covetous, and rapacious. In a word,
instead of being reformers, they were corrupters of mankind; so that their wickedness
being of the very worst sort, it deserved the sharpest rebuke that could be given. The
woes are denounced against the scribes for the following reasons: 1. Because they
shut up the kingdom of heaven from men, by taking away “the key of knowledge,”
as it is called in the parallel passage, [Luke xi. 52.] or the right interpretation of
the antient prophecies concerning Messiah, by their example and authority ; for they
both rejected Jesus themselves, and excommunicated those who did not : in short,
by doing all they could to hinder the people from repenting of their sins and believing
the gospel. 2. Because they committed the grossest iniquities, being covetous and
rapacious ; under a cloak of religion, they devoured widows’ houses ; and, at the
same time, made long prayers in order to hide their villany. This, says Calvin, was
as if pretending to kiss the feet of God, one should rise up and audaciously spit in his
face. 3. Because they expressed the greatest zeal imaginable in making proselytes,
compassing sea and land, that is, making long journeys and voyages, and leaving no
art unpractised for that end ; while, at the same time, their intention in all this was
not that the Gentiles might become better men through the knowledge of true
religion, but more friendly to them, yielding them the direction of their purses as
well as of their consciences. Accordingly, in the heathen countries, these worldlings
accommodated religion to the humours of men, placing it, not in the eternal and
immutable rules of righteousness, but in ceremonial observances ; the effect of which
was either that their proselytes became more superstitious, more immosal, and more
presumptuous, than their teachers'; or that, taking them for impostors, they relapsed
again into their old state of heathenism ; and, in both cases, became two-fold more the
children of hell than even the Pharisees themselves, that is, inore openly and unlinaitedly
304 . . tire of CHRIST.
wicked than they. 4. For their false doctrine. He mentioned particularly their
doctrine concerning oaths, and declared, in opposition to their execrable tenets, that
every oath is obligatory, the matter of which is lawful; because when men swear
by the creature, if their oath has any meaning, it is an appeal to the Creator himself.
In any other light, an oath by the creature is absolutely ridiculous, because the creature
neither has knowledge with respect to the matter of the oath, nor power to punish
the-perjury. 5. For their superstition. They observed the ceremonial precepts of
the law with all possible axactness, while they utterly neglected the eternal, immutable,
indispensable, rules of righteousness. 6. For their hypocrisy. They were at great
pains to appear virtuous, and to have a decent external conduct, while they neglected
to beautify their inward man with goodness, which, in the sight ef God, is an orna-
ment of great price, and which renders men dear and valuable to all who know them.
7. For the success of their hypocrisy. By their care of external appearances, the
Pharisees and scribes made a fair shew, and deceived the simple. Like fine whited se-
pulchrcs, they looked very beautiful without, but within were full of all uncleanness,
and defiled every one that touched them. They were publicly decent, but privately.
dissolute ; and under the appearance of religion, were, in reality, the worst of men.
8. Because, by the pains they took in adorning the sepulchres of the prophets, they
pretended a great veneration for their memory ; and, as often as they happened to be
mentioned, condemned their fathers who had killed them, declaring that if they had
lived in the days of their fathers, they would have opposed their wickedness; while, in
the mean time, they still cherished the spirit of their fathers, persecuting the messengers
of God, particularly his only Son, on whose destruction they were resolutely bent.
Therefore they were threatened, that upon them should come all the temporal judg-
ments which were due in return for the righteous blood which had been shed upon the
earth, from the blood of righteous Abel into the blood of Zacharias, the son of Bara-
chias, whom they slew between the temple and the altar. This passage is attended
with difficulties, which,a learned writer thus discusses and cndeavours to remove.
“ Now it appears from 2 Chron, xxiv, 20.22, that Zacharias, who was slain be-
tween the temple and the altar was the son, not of Barachias, but of Jehoiada ; con-
sequently if the account in the Chronicles be accurate, the reading Barachias at Mat.
xxiii. 35. cannot be the true reading. Some commentators have had recourse to the
supposition, that Jehoiada and Barachias were different names of the same person;
but this assertion is wholly incapable of proof, and is in itself highly improbable.
Wetstein conjectures that St. Matthew purposely avoided the use of the word Jehoiada,
because it contained in it the abbreviated name of Jehovah, and therefore substituted
Barachia. But this caution was confined only to the number fifteen, which, it is true,
the Jews never noted by Jod He, though Jod is ten, and He is five. And even if this
reverence extended to proper names, Wetstein’s solution would be unsatisfactory :
for, in the Hebrew, these two letters occur together in Barachia as well as in Jehoiada-
That Zacharias, the eleventh of the minor prophets, who was the son of Barachias,
was murdered, we read no where; and it is not probable that two different persons
named Zacharias should both of them have been murdered under the very same cir-
eumstances, But if we admit that the eleventh of the rhinor prophets fell a sacrifice
to the Jews as well as the son of Jehoiada, yet Christ would rather have instanced
the son of Jehoiada, because the murder of this person was not only particularly
known, but was supposed to call aloud for vengeance. The blood, therefore, of this
Zacharias was more properly mentioned with the blood of Abel, than the blood of
another Zacharias, whose murder, even if he did ſail a victim, was unknown. Now
wt this passage. Jerom relates that the Hebrew gospek of the Nazarenes read Zacharia
IIFE of CHRIST. .* 305.
the son of Jehoiada.” Others suppose that neither of the names were inserted in the
original, but that the name of Barachias was interpolated from the margin of the
Greek, as that of Jehoiada might be into the Hebrew gospel. -
Our Lord then renewed the lamentation over Jerusalem which has been recorded
in a former chapter. - º
This, Dr. Macknight observes, is by far the most spirited of all our Lord's discourses;
and being pronounced, no doubt, with an elevation of voice and vehemence of gesture
suitable to the sentiments which it expressed, it could not but astonish the people, who
had always looked upon their teachers as the holiest of men. Even the persons them-
selves against whom it was levelled were confounded, their consciences witnessing the
truth of what was laid to their charge. They knew not what course to take : and so
in the midst of their hesitation they let Jesus go away quietly, without attempting
to lay hands on him, or stone him, as they had sometimes done before upon much less
provocation. e - - - º
Jesus, being now in the treasury, in which were placed thirteen chests to receive
the offerings of the people, observed, with peculiar satisfaction, a certain poor widow
who put in two mites, which was the whole of her earning for the day, or, perhaps,
of the money which she had then at command. . -
He now went out of the temple; when his disciples shewed him with what large
and beautiful stones the eastern wall, which fronted mount Olivet, was built. And
Jesus answering, said unto them, the days will come, in which there shall not be left
one stone upon another that shall not be thrown down. Accordingly Josephus informs
us, that Titus, having held a council of his generals who were for burning the tem-
ple, declared that he would, by all means, save that edifice as an ornament to the
empire. But one greater than Titus had determined, and declared that it should be
destroyed. Accordingly the soldiers burnt it without paying any regard to his orders.
So Josephus informs us, Bell. 7. 10, where giving a particular account of the destruc-
tion of the temple, which was the first part of the city that was taken by the Romans,
he says. that “one of the soldiers, moved by a divine impetus, caught some burning
materials, and, mounting the shoulder of his companion, thrust the fire in at one of
the windows.” The fire, spreading itself, was observed by Titus, who cried to the
soldiers to extinguish it; but they regarded neither his voice, nor the beckoning
of his hand, God had determined to destroy this temple, and therefore the counsels
and designs even of Titus himself, the instrument of this destruction, availed mothing
to preserve it. The Jewish Talmud and Maimonides add, “ that Turnus (i. e. Teren-
tius) Rufus, one of Titus's captains, did, with a plough-share, tear up the foun-
º of the temple.” So exactly was this passage of our Lord’s prophecy ful-
filled.
He now delivered a prediction of considerable length concerning the siege and
destruction of Jerusalem, which has been very circumstantially fulfilled. The most
complete elucidation we can give of it is to recite the text, and annex to it certain
notes from Macknight which tend greatly to illustrate it. e
[Mat. xxiv. 3..] And as he sat upon the mount of Olives, the disciples came unto him
privately, saying, tell us when shall these things be, and what shall be the sign of thy,
coming, and of the end of the world. - - - -
Because the disciples joined their Master's coming and the end of the world with
the demolition of the temple, this prophecy has commonly been thought to foretel the
destruction of the world also. And, in support of this opinion, it is alleged, that the
disciples connected the two events, together, because they fancied the temple could
not fall unless in the ruins of the world 's'." they must certainly have known that:
soo ~. LIFE OF CHRIST.
Solomon's building had been destroyed by the Babylonians, though erected by the
appointment of God, and dignified with the Shechinah, or visible symbol of the divine
presence. If so, they could hardly think that a temple so much inferior, both in the
reatness of its privileges and the beauty of its fabric, was not to perish unless in the
i. of the world. . In the second place : according to this interpretation of the
prophecy, Jesus hath declared, with the greatest solemnity, a thing which no person
could be ignorant of For who did not know that, with the world, Herod’s temple
and all other buildings should crumble into pieces P In the third place : our Lord
himself has forbidden us to understand any part of this prophecy primarily of the
destruction of the world : having connected all its parts in such a manner, , that the
things foretold, whatever they are, must have happened in close succession. [Mat.
xxiv. 29.] “ Immediately after the tribulation of those days shall the sun be dark-
ened,” &c. [Mark xiii. 24.] “But in those days, after that tribulation, the sun shall
be darkened,” &c. Besides, at the conclusion of the whole, he declared that the
generation of men then in being should not die till it was fulfilled. [Mat, xxiv. 34.]
“ Verily I say unto you, this generation shall not pass till all be fulfilled.” For
any interpreter to correct Christ's language here, and say that in the former passage
immediately after signifies two or three thousand years after ; and that in the latter,
all these things signify only some of them, is a liberty which cannot be safely taken
with his words. It ought also to be remarked, that the passage here translated end
º the world, may be rendered, the end of the age or dispensation preceding the
essiah. - - . . . .
JAnd he said, take heed that ye be not deceived, for many, referring to Simon Magus,
Dositheus, and others, shall come in my name, saying, I am Christ, and shall deceive
many. And ye shall hear of wars and rumours of wars, such as that which terrified
the Jews when they were threatened with destruction by Caligula, for not admitting
his image within the temple; see that ye be not troubled ; for all these things must come
to pass, but the end is not yet. For nation shall rise against nation, and kingdom
against kingdom, and there shall be famines, and pestilences, and earthquakes in divers
places. Luke adds, that there should be fearful sights and great signs from heaven.
The prediction that nation should rise up against nation was fulfilled by the wars
of the Jews among themselves, and of the Romans with the Syrians, Samaritans, and
other neighbouring nations, before Jerusalem was destroyed.
In the time of Claudius and Nero, there were great earthquakes at Crete, Smyrna,
Miletus, Chios, Samos, Laodicea, Hicrapolis, and Colosse, in all which places the
Jews lived. Thus were there earthquakcs in divers places. Moreover, there were
judgments of this kind in Judea likewise ; for Josephus tells us, Bell. 4. 7. “ There
Rappened there an immense tempest and vehement winds, with rain, and frequent
lightnings, and dreadful thunderings, and extreme roarings of the quaking earth, which
demonstrated to all that the world was disturbed at thc destruction of men.”
The famine in the reign of Claudius, which afflicted Judea in particular, is well
known. It is mentioned Acts xi. 28. It is taken notice of likewise by Suetonius
Claudius, c. 18 ; and by Dio. Josephus tells us many perished in it, Ant., xx. 2.
That Judea was afflicted with pestilence likewise, we learn from Josephus, who
tells us, Bell. 5. 1, that one Niger; being put to death by the seditious, imprecated
pestilence upon them, which came to pass. Farther, concerning the pestilence and
famine Josephus writes thus: “ Being assembled together from all parts to the feast
of unleavened bread, presently, and on a sudden, they were environed with war; and,
first of all, a plague fell upon them by reason of the straitness of the place, and imme-
diately after a famine worse than it.” Besides, in the progress of the siege, the number
LIFE of CHRIST. s 307.
of the dead, and the stench arising from their unburied carcases, must have infected
the air, and occasioned pestilence. For Josephus tells us that, there were no less
than six hundred thousand dead bodies carried out of the city and suffered to lie
unburied. . - , ,
Of the fearful sights and great signs from heaven Josephus has given us, a par-
ticular account. * There was a comet in the form of a fiery sword, which, for a
year together, did hang over the 'city. Before the first revolt and war, the people
being gathered together to the feast of unleavened bread, on the eighth of April; at
the ninth hour of the night there was as much light about the altar and temple
as if it had been bright day. This remained half an hour. At the same festival,
the inner gate of the temple on the east-side, being of massy brass, which required
at least twenty men to shut it, was seen, at midnight, to open of its own accord.
Not long after the feast-days, on the twenty-first of May, there was seen a vision,
beyond all belief; and perhaps what I am going to relate might seem a fable, if
some were not now alive who beheld it, and if the subsequent calamity had not been .
worthy of such a presage. For before the sun set, were seen in the air chariots and
armies in battle array, passing along in the clouds, and investing the city. And upon
the feast of Pentecost, at night, the priests, going into the inner temple to attend their
wonted service, said they first felt the place to move and tremble, after that they heard
a voice which sºid, let us depart hence. But that which was most wonderful of all
was, one Jesus, the son of Ananus of the common people, four years before the war
began, when the city flourished in peace and riches, coming to the celebration of the
feast of tabernacles at Jerusalem, suddenly began to cry out thus: A voice from the
east and from the west, a voice from the four winds, a voice against Jerusalem and the
temple, a voice against men and women newly married, a voice against all this peo-
ple. And thus crying day and night, he went about all the streets of the city’’’
Josephus adds, that “he was scourged by some of the nobility; but without speaking:
a word for himself, he persevered crying as before ; that he was carried before Albinus
the Roman general, who caused him to be beaten till his bones appeared, but that he
neither intreated nor wept ; but as well as, he could, framing a weeping voice, he
cried at every stroke, woe to Jerusalem;” that he went thus crying, chiefly upon
holy days, for the space of seven years and five months, till in the time of the siege,
beholding what he had foretold, he ceased. And that once again, going about the
city on the wall, “he cried with a loud voice, woe, woe, to the city, temple, and pea-
ple ; and lastly he said, woe also to myself: which words were no sooner uttered, than .
i ºwn out of an engine smote him, and so he yielded up the ghost, lamenting
them all.” - - - - -
- All these are the beginning of sorrows. Then shall they deliver you up to be afflicted,
and shall kill you, and ye shall be hated of all nations for my name's sake : and then
shall many be offended, and shall betray one another, and shall hate one another. Luke
has it, But before all these they shall lay their hands on you, and persecute you,
delivering you up to the synagogues and into prisons, being brought before kings and .
ºrulers for my name's sake, and it shall turn out to you for a testimony; settle it there--
jore in your hearts not to meditate before what ye shall answer. For I will give you
6 mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.
How fully the particulars foretold in this verse were accomplished, we learn even from
the Romnns historians, Tacitus and Suetonius, who have given an account of the per-
secution raised against the Christians by Nero. But the history of the Acts will
throw the greatest light on this passage. For there we are told, that immediately.
after our Lord's ascension, Peter and John were called before the Jewish senate,
R r 2.
303 LIFE OF CHRIST.
[. 6, 7.1 and beaten. [y. 40.] That Stephen was brought before the same court,
{vi. 12.] and put to death. [vii. 58.] That Saul made havoc of the church, enterin
into every house, and haling men and women committed them to prison, [viii. j
and punished them oft in every synagogue, and compelled them to blaspheme ; an
being exceedingly mad against them, persecuted them unto strange cities. [xxvi. 11.
That James was brought before Herod, and by him put to death. [xii. 2..] That the
same prince laid Peter in prison, intending to kill him likewise. [xii. 4.] That Paul,
formerly himself a persecutor, but now converted, was, in his turn, frequently per-
secuted : that he and Silas were imprisoned and beaten in the synagogue of Philippi.
[xvi. 23.] That he was brought before the great synagogue or senate of the Jews
in Jerusalem, [xxii. 30.] before king Agrippa and his wife; before the Roman
governors, Gallio, Felix, and Festus; and last of all, before the emperor Nero in
Rome, and his praefect, Helius Coesarianus. . -
“And many false prophets shall arise, and shall deceive many. And because iniquity
shall abound, as was particularly the case in Judea before the destruction of Jerusa-
lem, the love of many shall war cold. But he that endureth unto the end, the same
shall be saved. And this gospel of the kingdom shall be preached in all the world for
a witness unto all nations, and then shall the end of this dispensation come. The ful-
filment of this part of the prophecy we learn chiefly from the writings of the New
Testament, which informs us that the gospel was preached by St. Paul in Arabia,
and through the vast tract from Jerusalem to Iconium, in Lyconia, and in Galatia, and
through all Asia Minor, and in Greece, and round about Illyricum, and in Crete, and
Italy; probably, also, in Spain and Gaul. Besides, the gospel reached much farther
than this apostle carried it ; for we find him writing to Christians who had never seea
his face. Also we have still remaining Peter's epistles to the converted Jews in Pontus,
Asia, Cappadocia, and Bithynia. Probably the gospel was preached in these and
many other countries by the Jews who sojourned there, and who, having come up to
- Jerusalem at the passover, were converted on the day of Pentecost. The Ethiopian
eunuch, converted by Philip would carry it likewise into his country. But whatever
way it happened, the fact is certain, that in most of these countries churches were
planted within thirty years after Christ's death, or about ten years before the destruc-
tion of Jerusalem. Hence we find the apostle telling the Romans, [x. 18.] that the
sound of the preachers of the gospel “ had gone forth into all the world, and their
word to the end of the earth.” Hence, likewise, he tells the church in Rome, chap. i.
that “their faith was spoken of throughout the whole world,” and the church at
Colosse, [i. 6, 23.] that “ the truth of the gospel was come not to them only, but
to all the world, being preached to every creature.” Hence, also, when Mark wrote
his gospel, the apostles had gone forth, and preached every where. [xvi. 20.] The
preaching of the gospel through the whole world by twelve illiterate fishermen, and
the destrugtion of Jerusalem, were events extremely improbable, and therefore the
prediction and accomplishment of them deserve to be particularly taken notice of:
and the rather that they were both absolutely necessary for bringing about the
conversion of the world to Christianity, and are mentioned in this prophecy as
such. - - • -
..Our Lord, having foretold both the remote and the more immediate signs of the end
of the, Jewish economy, proceeds to describe the siege and destruction of Jerusalem.
When thereforc ye shall see the abomination of desolation, the Roman armies with
their idolatrous standards, stand in the holy place, or, as Luke expresses it, When
3ye shall see Jerusalem encompassed with armies, then know that the desolation thereof
is nigh. Then let them which are in Judca flee to the mountains, and let them which
H_{FE OF CHRIST. 3rs
are in the midst of it depart out, and let not them that are in the countries enter there-
into. Let him which is on the house-top not come down to take any thing out of his
house : neither let him which is in the field return back to take his clothes ; and woe
wnto them that are with child, and to them that give suck in those days. But pray ye
that your flight be not in the winter, when travelling speedily is almost impossible :
neither on the sabbath-day, when you will think it unlawful.
The admonition to them who were in the midst of Jerusalem to depart out, and to
them that were in the countries not to enter thereinto, shews that the encompassing
Jerusalem with armies, spoken of in the prophecy, was such as would permit the
inhabitants to flee out of it, and those that were in the countries to enter into it. Be-
hold here the wonderful prescience of the author of the Christian religion. Cestius
Gallus, in the beginning of the war, invested Jerusalem, and took Betheza, or the
lower town. Josephus says “if he had continued the siege but a little longer, he
would have taken the city. But I think that God, being angry with the wicked,
would not suffer the war to be ended at that time. For Cestius removed his army,
and having received no loss, very unadvisedly departed from the city.” This conduct
of the Roman general, so contrary to all the rules of prudence, was doubtless brought
to pass by the providence of God, who interposed in this manner for the deliverance
of the disciples of his Son. Accordingly Josephus tells us that “ immediately after
Cestius's departure, many of the principal Jews daily fled from the city, as from a
sinking ship.” Among these we may believe there were numbers of the Christians
who, remembering their Master's admonition, foresaw what was to happen. Em-
bracing, therefore, the opportunity afforded them by Cestius's departure, they fled
out of Judea, and so escaped the general ruin, as their Master had promised them.
[Mat. xxiv. 13, Luke xxi. 18.] To this agrees what Eusebius tells us, Hist, 3. 5,
* That the people of the church in Jerusalem, being ordered by an oracle given to
the faithful in that place by revelation, left the city before the war, and dwelt in a
city of Perea, the name of which was Pella.” Eusebius seems to say, that the
Christians were warned to fly by a particular revelation given them at that time. With
him Epiphanes agrees: who, speaking of the same event, says, “ that the Christians in
Jerusalem were admonished of its destruction by an angel.” Navertheless, the
oracle, or divine admonition, of which these authors speak, seems rather to have
been our Lord's prophecy and admonition, to which every circumstance of the history
perfectly agrees. - * -
For then shall be great tribulation, such as was not since the beginning of the world,
mo, nor ever shall be. Never had words a more sad or full accomplishment than
these. For the miseries which befel this people about the time of the destruction of
Jerusalem, were such as no history can parallel. . Within the city, the fury of the
opposite factions was so great, that they filled all places, and even the temple itself,
with continual slaughter. Nay, to such a pitch did their madness arise, that they
destroyed the very granaries of corn, which should have sustained them, and burnt
the magazines of arms which should have defended them. By this means, when the
siege had lasted but two fronths, the famine began to rage, and at length reduced
them to such straits, that the barbarities which they practised are not to be imagined.
Even the mothers ate their own children. In short, from the beginning of the siege
to the taking of the city there were slain by faction, by famine, by pestilence, and by
the enemy, no less than eleven hundred thousand in Jerusalem. So that, as Josephus
himself observes in his preface to the history of this war, “If all the calamities which
the world, from the beginning, hath secn, were compared with those of the Jews.
they would appear inferior.” And that the peculiar hand of providence was visible
310 LIFE of CHRIST..
in this destruction of the nation, the same author affirms. For, having described
the vast multitudes of people that were in Jerusalem when it was besieged, he says,
“ this multitude was assembled together from other places, and was there, by the
providence of God, shut up, as it were, in a prison.” Besides, he tells us that
Titus himself took notice that the Jews were urged on by God himself to their de-
struction. -
* And they shall fall by the edge of the sword, and such of them as remain shall be
led away captive unto all nations. The fulfilment of this part of the prophecy we
have Bell. 7. 16, where Josephus describes the sacking of the city. “ And now,
rushing into every lane, they slew whomsoever they found without distinction, and
burnt the houses, and all the people that had fled into them, And when they entered
for the sake of plunder, they found whole families of dead persons, and houses full
of carcases destroyed by famine, then they came out with their hands empty. And
though they thus pitied the dead, they did not feel the same emotion for the living,
but killed all they met, whereby they filled the lanes with dead bodies. The
whole city ran with blood, insomuch that many things which were burned were ex-
tinguished by the blood.” Thus were the inhabitants of Jerusalem slain with the
sword ; thus was she laid even with the ground, and her children with her. “ The
soldiers being now wearied with killing the Jews, and yet a great number remaining
alive, Caesar commanded that only the armed and they who resisted should be slain.
But the soldiers killed also the old , and the infirm ; and taking the young and the
strong prisoners, carried them into the women’s court in the temple. Caesar appointed
one Fronto, his freed-man and friend, to guard them, and to determine the fate of
each. All the robbers and the seditious he slew, one of them betraying another.
But picking out such youths as were remarkable for stature and beauty, he reserved
them for the triumph: All the rest that were above seventeen years of age were
slain; and, during the time Fronto judged them, a thousand died of hunger.” Chap. 17,
“ Now the number of the captives that were taken during the time of the war was
ninety-seven thousand ; and of all that died and were slain, eleven hundred thousand,
the most of them Jews by nation, though not inhabitants of the place ; for, being
assembled together from all parts to the feast of unleavened bread, of a sudden they
were environed with war.” Thus were the Jews led away captive into all mations.
However, the falling by the edge of the sword mentioned in the prophecy, is not to .
be confined to what happened at the siege. It comprehended all the slaughters
that were made of the Jews in the different battles, and sieges, and massacres, both
in their own land, and out of it, during the whole course of the war : such as at
Alexandria, where fifty thousand perished ; at Caesaria, ten thousand ; at Scythpolis,
thirteen thousand; at Damascus, ten thousand ; at Ascalon, ten thousand; at Apheck,
fifteen thousand ; upon Gerozin, eleven thousand; and at Jotapata, thirty thousand. .
And thus was verified what our Lord told his disciples the first time he uttered his
prophecy concerning the destruction of Jerusalem, that, wherever the carcass was,
there the eagles should be gathered together. [Luke xvii. 37.] - -
And Jerusalem shall be trodden down of the Gentiles, until the times determined in
the council of God for the conversion of the Gentiles be fulfilled. The accomplishment.
of this part of the prophecy, as indeed of every article of it, is wonderful. For when
the Jews were almost utterly destroyed by death and captivity, Vespasian commanded
the whole land of Judea to be sold. Bell. 7. 26. “At that time Caesar wrote to Bassus,
and tò Liberius Maximus the procurator, to sell the whole land of the Jews; for he
did not build any city there, but appropriated their country to himself, leaving there
ūnly eight hundred soldiers, and giving them a place to dwell in, called Emmaus thirty
LIFE OF CHRIST. - 311
stadiums from Jerusalem ; and he imposed a tribute upon all the Jews wheresoever
they lived, commanding, every one of them to bring two drachmas into the capital,
according, as in former times, they were wont to pay unto the temple of Jerusalem.
And this was the state of the Jews at this time.” Thus was Jerusalem, in particular,
with its territory, possessed by the Gentiles, becoming Vespasian's property, who sold
it to such Gentiles who chose to settle there. That Jerusalem continued in this
desolate state we learn from Dio ; for he tells us that the emperor Adrian rebuilt it,
sent a colony thither to inhabit it, and called it AElia. But he altered its situation,
leaving out Sion and Bethcza, and enlarging it so as to comprehead Calvary, where
our Lord was crucified. Moreover, Euschius informs us that Adrian made a law,
that no Jew should enter into the region around Jerusalem. So that the Jews
being banished, such a uumber of aliens came into Jerusalem, that it became a city
and colony of the Romans. In latter times, when Julian apostatized to heathenism,
being sensible that the evident accomplishment of our Lord's prophecies concerning
the Jewish nation made a strong impression upon the Gentiles, and was a principal
means of their conversion, he resolved to deprive Christianity of this support, by
bringing the Jews to occupy their own land, and by allowing them the exercise of
their religion, and of a form of civil government. For this purpose he resolved to
rebuild Jerusalem, to people it with Jews, and to rear up the temple on its antient
foundations, because there only he knew they would offer prayers and sacrifices.
In the prosecution of this design, he wrote a letter to the community of the Jews,
which is still extant among his other works, inviting them to return to their native
country ; and, for their encouragement, he says to them among other things, “ the
holy city Jerusalem, which, of many years, ye have desired to see inhabited, I will
rebuild by mine own labour and will inhabit it.” And now the emperor, having made
great preparations, began the execution of his scheme with rebuilding the tertiple ;
but his workmen were soon obliged to desist, by an immediate and evident interposition
of God. Take an account of this matter in the words of Ammianus Marcellinus, an
heathen historian, and therefore an author of unsuspected credit. “ He resolved to
build, at an immense expence, a certain ſofty temple at Jerusalem ; and gave it in
charge to Alypius of Antioch, who had formerly governed in Britain, to hasten the
work. When, therefore, Alypius, with great earnestness, applied himself to the
execution of this business, and the governor of the province assisted him in it, terrible
balls of fire, bursting forth near the foundation, with frequent explosions, and divers
times burning the workmen, rendered the place inaccessible. Thus, the fire continually
driving them away, the work ceased.” This fact is attested likewise by Zamuth
David, a Jew, who honestly confesses that Julian was hindered by God in this at-
tempt. It is attested, likewise, by Nazianzen and Chrysostom among the Greeks :
by Ambrose and Ruffin among the Latins, who lived at the very time when the thing
happened ; by Theodoret and Sozomen of the orthodox persuasion ; by Philistorgius,
an Arian, in the extracts of his history made by Photius; and by Socrates, a favourer
of the Novatians, who wrote the history within the space of fifty years after the thing
happened, and whilst the eye-witnesses thereof were yet alive.
The divinity of onr Lord’s prediction will still more clearly appear, if we add the
fact known throughout all Europe and Asia at this day; mannely, that the Jews are
still exiles from their own country, and have continued to be so ever, since Titus
dispersed them. In former times, the Jews, after being led away captive, were re-
established. Why, then, should this captivity have lasted so long P Why should the
effects of Titus's fury be indelible 2 God decreed that it should be so : “Jerusalem
is to be trodden of the Gentiles, until the times of the Gentiles be fulfilled;” und no
*
siz LIFE OF CHRIST.
power in the universe can frustrate his decree. For this reason, likewise, though the
Jews are at present, and have been, through the whole period of their dispersion,
vastly more numerous than they ever were in the most happy times of their common-
wealth, none of the many efforts which they made to recover their own country has
proved successful. Moreover, while every dispersed people mentioned in history has
been swallowed up of the nations among whom they were dispersed, without leaving
the smallest trace of their ever having existed, the Jews continue, after so many ages,
a distinct people in their dispersion. The universal contempt into which they are
fallen, one should think, ought to have made them conceal whatever served to dis-
tinguish them, and prompted them to mix with the rest of mankind. But in fact
it has not done so. The Jews in all countries, by openly separating from the nations
who rule them, subject themselves to hatred and derision; nay, in several places,
they have czposed themselves to death by bearing about with them the outward
marks of their descent. By this unexampled constancy, they have preserved them-
selves a distinct people every where. But of this constancy, can any better account
be given than that it is the means by which God verifies the prediction of his Son º
He has declared, that when the times of the Gentiles are fulfilled, the Jews shall be
converted ; and therefore through thc whole course of their dispersion, they must
s continue a distinct people. If the hand of providence is not visible in these things,
it is certainly to be discovered no where.
.4nd except that the Lord had shortched those days, no flesh should be saved ; but for
the elects' sake, from the regard that God hath to his covenant people, whom he hath
chosen, but who must have a share in these sufferings, he hath. shortened those days,
not permitting them to be so long as the iniquity of the Jewish nation deserved.
...And then if any man shall say to you, lo, here is Christ, or there, believe it not.
For there shall arise false Christs, and false prophets, and shall shew great signs and
wonders, insomuch that, if it were possible, they shall deceive the very elect. Behold,
I have told you before. Wherefore, if they shall say unto you, behold, he is in the desert,
go not forth ; behold, he is in the secret chambers, believe it not, Grotius and others
think our Lord had Barchochebas in view here because he expressly called himself
Messiah, and pretended to work great miracles. Nevertheless, as the passage describes
what was to happen about the time of the destruction of Jerusalem, it cannot be
applied to Barchochebas, who arose in the reign of Adrian, about sixty years after.
Josephus tells.us, that under, the government of Felix, “the whole country was full
of magicians, who deceived the people.” In the same chapter, he says, “ The ma-
gicians and deceivers persuaded the common people to folſov them into the wilderness,
promising to shew them evident signs and miracles done according to the counsel of
God.” It seems, these impostors pretended that the miracles they were going to
perform were those which God had predicted Messiah would perform. Perhaps they
assumed the title directly, though Josephus, after the destruction of his nation, was
ashamed to make any mention of Messiah at all, or of the prophecies relating to
him. After the example of Moses, these false Christs appealed to the miracles which
they pretended to perform in proof of their being sent to deliver the nation from
slavery. Moreover, they commonly shewed themselves in desert places; for the his-
torian tells us they persuaded the common people to follow them thither, promising
to work miracles there. This circumstance our Lord distinctly foretold. [Mat. xxiv.
26.] “If they shall say unto you, behold, he is in the desert, go not forth.” The
following passage will shew these things still more clearly, Bell. 2. 12, where, speaking
of affairs under, Felix, the historian says, “Impostors and deceivers, under pretence of
inspiration, attempting innovations and changes, made the common people mad, and .
*
T.IFE OF CIRRIST. - 313
led them into the wilderness, promising them that God would there shew them signs
of liberty,” i. e. miracles in proof that they should be delivered from the Roman
yoke, and obtain their liberty. This was the benefit the nation expected from Mes-
siah ; and those deceivers who promised it to them were readily believed ; for the
common people daily expected that Messiah would appear, and ºut them in possession
of universal empire. Every impostor, therefore, who assumed that character, and
promised them deliverance, was quickly followed and obeyed. Hence the propriety
of Josephus’ observation, that the impostors made the common people mad.
Ant. xx. 2 fine. The same historian tells us, that “ under the procuratorship of
Tadus, a certain magician, named Theudas, persuaded a great many people to take
all their goods and follow him to the river Jordan ; for he said he was a prophet,
and told them that the river would divide itself into two parts at his command, and
yield them a free passage.” This Theudas was a different person from him whom
Gamaliel spake of [Acts v. 37.] ; for tthis latter appeared before Judas of Galilee
arose in the days of the taxing. t
Josephus having told how the Romans stormed and burnt the porch of the temple,
in which six thousand Jews perished, concludes his relation thus : “A certain false
prophet was the cause of their death, who, the same day, preached in the city, and
commanded them to go into the temple, and behold signs of their deliverance; for
many false prophets were then suborned by the tyrants to persuade them to expect
God’s help.”
For as the lightning cometh out of the east, and shineth even unto the west,
so shall also the coming of the Son of man be. For whercsoever the carcass is,
there will the eagles be gathered together. These verses have been already ex-
plained. - - * -
Immediately after the tribulation of those days shall the sun be darkened, and
the moon shall not give her light, and the stars shall fall from heaven, and the
powers of the heavens shall be shaken. These are strong figurative expressions,
indicating the destruction of the Jewish polity both civil and religious. That such
is their meaning, will be seen by comparing this passage with the second chapter of
Acts, nineteenth and twentieth verses. And it has been exactly fulfilled, in that the
Jews have never since subsisted as a people, united under a form of government.
administered by themselves, aud possessing their own country.
And then shall appear the sign of the Son of man in heaven, and then shall all;
the tribes of the earth mourn, and they shall see the Son of man coming in the
clouds of heaven with power and great glory. The sign from heaven which both
the disciples and the Pharisees expected, was some visible appearance of Messiah in
the clouds, and some miraculous interposition of his power, by which, the Romans,
the masters of the world, were to be destroyed, and an universal, empire over all
nations erected in behalf of the Jews. This sign they were led to expect, because
Daniel had said prophetically of the Son of man, that he saw him coming in the clouds
of heaven, and that there was given him dominion and glory, and a kingdom that
all nations and languages should serve. Nevertheless, by the coming of the Son of
man in the clouds, Daniel meant his interposing for the erection of his kingdom, and
for the destruction of his enemies, particularly the unbelieving Jews ; and by the
kingdom over all nations, he meant a spiritual kingdom, a new dispensation of religion,
the gospel, which should comprehend the world within its pale. Therefore, to shew
he disciples that they had mistaken the prophecy, which referred wholly to the de-
atruction of Jerusalem, and to the conversion of the Gentiles, he adopted it into his
prediction of these events, and thereby settled its true meaning. The expression,
S. s.
314 LIFE of CHRIST
coming in the clouds of heaven, is understood to signify God's interposing evidently,
and irresistibly to execute vengeance on a wicked generation, and to assert his own
government over the world. . “And he shall send his angels with a great sound of
a trumpet, and they shall gather together his elect from the four winds from one end
of heaven to the other.” These angels are believed to mean the apostles, and their
first followers; and the prediction is considered as fulfilled in the rapid diffusion of
the goepel about the time of the destruction of Jerusalem; and when these things
begin to come to pass, then look up, and lift up your heads, for your redemption
from your Jewish persecutors draweth nigh.
Now learn a parable of the fig-tree; when his branch is yet tender, and putteth
forth leaves, ye know that summer is nigh : So likewise ye, when ye shall see all
these things, know that it is near, even at the doors, Verily I say unto you, this
generation shall not pass till all these things be fulfilled. Heaven and earth shall
pass away, but my words shall not pass away. The observation of Eusebius deserves
a place here. “ Whosoever, (says he) shall compare the words of our Saviour with
the history which Josephus has written of the war, cannot but admire the wisdom
of Christ, and acknowledge his prediction to be divine.” For as the Jewish nation
was at this time in the most flourishing state, the event here foretold was altogether
improbable. Besides, the circumstances of the destruction mentioned in the prophecy
are very numerous and surprisingly particular. The time when it was to be accom-
plished is expressly determined, being to happen before that generation died, and
yet not till the gospel was preached to all nations, and the Jews had persecuted its
preachers in the most violent manner. The language, also, in which the whole is
conceived, is without the least ambiguity. It is, therefore, a prophecy of such a
kind, as could not possibly be forged by an impostor. Nevertheless, the disciples did
not then understand any part of it; which is the more to be wondered at, as it was both
plain and particular, and had been delivered once before. [Luke xvii. 20.] Probably,
they applied all the dreadful passages of it to the heathen nations, especially the Ro-
mans, whose ambition they thought would lead them to oppose the erection of their
Master's kingdom with all the forces of their empire.
But of that day and hour knoweth no man, no, not the angels that are in heaven,
neither the Son, but the Father only. It may secm strange that the Son, who de-
clared that he would come before the generation then in being went off the stage, and
who, in the prophecy, had been pointing out the various signs by which the disciples
might foresee his approach, should not have known the day and the hour, or the
particular time of his coming. This diſficulty some endeavour to obviate, by supposing
that our Lord spake of himself only as a man. But the name Father following that
of Son, shews that he spake of himself as the Son of God, and not as the Son of man.
Besides, the gradation in the sentence seems to forbid this solution : for the Son being
mentioned after the angels, and immediately before the Father, is thereby declared
to be more excellent than they, which is not in respect of his human nature, and
therefore he cannot be supposed to speak of himself in that nature. The proper
translation of this passage, Dr. Macknight thinks, is, neither man, nor angel, nor even
the Son himself, can reveal the day and hour of the destruction of Jerusalem to you,
because the Father hath determined that it should not be revealed. The divine wis-
dom saw"fit to conceal from the apostles the precise period of the destruction of Je-
rusalem, in order that they might be laid under a necessity of watching continually.
And this vigilance was especially proper at that time, because the success of the
gospel depended in a great measure upon the activity and czemplary lives of those who
first published it. g
LIFE OF CHRIST. 315.
Our Lord then repeats what he had before observed concerning the striking re-
semblance there should be between these days of desolation and those of Noah, and
concerning the evident interposition of divine providence, for the preserving of one
while another was taken. As this prophecy is the most remarkable that Christ ever
delivered, and is considered as affording a very strong evidence in defence of the Chris-
tian religion, the following remarks of Michaelis, which place the passage strongly in
this point of view, will not, we conceive, be unacceptable to the reader.
It were a bold assertion, that by accident alone was fulfilled a prediction thus
circumstantially delivered, and thus precise in limiting the period of its accomplish-
ment. “ Verily I say unto you, this generation shall not pass away till all these
things be fulfilled.” Besides, the knowledge of it had been so industriously propa-
gated by the apostles among the several communities, that the truth of this pre-
diction seemed in a great manner to determine the truth of the religion, they would,
therefore, hardly have ventured to expose both themselves and their sect to so dan-
gerous a trial, had no such prophecy been given by Christ. Let it be objected, that
human sagacity were sufficient to foresee that the misfortunes which had long threat-
ened must at last fall upon the Jews, since the storm had been gathering at a distance
before it burst forth with violence ; but precisely to determine, not only that series
of events recorded by St. Matthew, but even the period of its accomplishment, is
surely beyond the reach of human foresight. We may go still farther, and deny that
human penetration could have foreseen, in that age, even the event itself, of which
Josephus has written in his history of the Jewish war, would have followed, had not
a number of unexpected and, at that time, improbable, circumstances arisen, of which
no one by human mcans, during the life of Christ, or even the lives of St. Peter and
St. Paul, could have had the smallest conception. The injustice of the Roman
governors, which, at length, excited a general rebellion, did not arise to such a pitch
as to become intolerable till long after the death of. Christ : the administration of
Pilate, compared with that of his successors, was virtuous ; and the government also
of these, when compared with that of Gessius Florus, the last procurator of Judea,
whose cruelties drove the nation to despair, and who purposely forced them to an open.
rebellion, in order to avoid what the Jews had threatened, an accusation before the
Roman emperor. This Florus was the successor of Albinus, and Albinus that of
Festus, under whose administration St. Paul was sent prisoner to Rome. No Po-
litical wisdom could have predicted these events so early as the crucifixion, or eyen
during the period in which were written the apostolic epistles. The troops, likewise,
which lay in garrison at Caesarea, and afterwards fanned into an open flame the sparks
of rebellion which seemed almost extinguished, had been commanded by the emperor
Claudius to leave their native country, and march into Pontus, he intending to sup-
ply their place by a garrison more attached to Rome. Had this command been ex-
ecuted, it is probable that no Jewish war would have followed, and no destruction
of Jerusalem. But they sent a suppliant embassy to Claudius, and obtained...per-
mission to remain. Josephus makes, on this occasion, the following remark : “These
are the persons who occasioned the dreadful calamities which befel the Jews, and
laid, during the government of Florus, the foundation of those troubles, which after-
wards broke out into an open war, on which account they were banished from the
province by order of Vespasian. The circumstance which gave birth to these mis-
fortunes is so trifling in itself, that, independent of its consequences, it would hardly
deserve to be recorded. In the narrow entrance to a synagogue in Caesarea, sºme
person had made an offering of birds, merely with a view to irritate the Jews. The
insult excited their indignation, and occasioned the shedding of blood. Without thio.
8.8 2.
trifling accident, which no human wisdom could have foreseen, even the day before
it happened, it is possible that the prophecy of Christ would never have been fulfilled.
For the Jews were determined at all events to avoid an open rebellion, well knowing
the greatness of their danger, and submitted to be oppressed by the Roman governor,
in the hope of laying their complaints before the throne of the emperor. But Florus,
regardless of the submission and entreaties of the Jews, and even of the intercession
of Berenice, designedly concerted this private quarrel into public hostilities, and
compelled the Jewish nation to rebel against its will. But, notwithstanding this open
rebellion, a variety of circumstances occurred which seemed to render the destruction
of the temple, an event highly improbable : the recal of Vespasian into Italy when
Jerusalem was in danger, and the gentle character of Titus, who succeeded to the
command of the Roman army in Judea, gave little ground to suspect so dreadful a
calamity. It appears, therefore, from this whole detail, whose length the dignity
of the subject will excuse, that no human wisdom, during the life of Christ, could
have foreseen the destruction of the temple, and therefore that the wisdom which ut-
tered the prophecy was divine. .
As the miseries which men were to undergo at the destruction of Jerusalem, the
reasons of that destruction, the passions which its approach would raise in their minds,
together with the suddenness with which it would fall upon their heads, strikingly
resemble what shall happen at the destruction of the world; it was natural for our
Lord to put his disciples in mind of that awful day of retribution, when every one
must give an account of every deed done in the body, whether it be good or bad. This
exhortation begins Mat. xxiv. 44, where he excites the disciples to watchfulness,
from the uncertainty of the hour of his coming, the blessedness which attends his
humble and faithful followers, and the dreadful judgments which will fall upon the
heads of those who instead of feeding the flock of God, deliver themselves over
to sensuality and dissipation, and all those vices with which these are connected.
Our Lord having mentioned the rewards and punishments of a future state in order
to animate his disciples to the vigorous discharge of their duty, it was easy and elegant
to pass from that subject to the consideration of the general judgment, at which these
rewards shall be distributed in their utmost extent. And, therefore, to rouse men in
every age, he has given a striking representation of the last judgment, with its con-
sequences, in three excellent parables. - -
[Mat. xxv. 1... 13.] Then shall the kingdom of heaven be likened unto tch var-
gins, which took their lamps and went forth to meet the bridegroom. JAnd five of
them were wise, and five were foolish. They that were...foolish took their lamps,
and took no oil with them. But the wise took oil in their vessels with their lamps.
While the bridegroom tarried, they all slumbered and slept. And at midnight
there was a gry made, behold, the bridegroom cometh, go ye out to meet him. Then
all those virgins arose and trimmed their lamps. And the foolish said unto the
wise, give us of your oil, for our lamps are gone out. But the wise answered,
saying, not so, lest there be not enough for us and you ; but go ye rather to them
that sell, and buy for yourselves. And while the bridegroom came, they that were
ready went in with him to the marriage, and the door was shut. JAfterward came
also the other virgins, saying, Lord, Lord, open to us. But he answered and said,
verily I say unto you, I know you not. Watch, therefore, for ye know neither the
day nor the hour wherein the Son of man cometh.
in this parable, the characters and final judgment of the subjects of the kingdom
of heaven are described, that is to say, if persons who have enjoyed the outward dis-
pensation of the gospel, and, by professing themselves to be Christians, pretended to
--- LIFE OF CHRIST. *. sur
honour Christ. . Some, with the fair light of an outward profession in their hands,
have the principles of divine life in their heart, a stock of oil, to keep that light
continually burning both pure and clear, by which means they persevere to the end.
But others, having the blaze of a profession, and nothing to keep it alive, it must
needs end in smoke and darkucss, their oil failing them when they have most occasion
for it. The slumbering of the virgins denotes that frame of mind, that distraction
and dissipation of thought, which good men sometimes fall into by reasºn of their
necessary worldly business. For although God unust never be forgotten the state of
human affairs is such, that it is hardly possible to be so intent on our spiritual journey,
that no cares shall ever retard or entangle us. Hence it comes to pass, that even
those who are most vigilant do sometimes slumber, or, to all outward appearance,
are off their guard like the wicked : but with this difference still, that though the
exercise of grace, at least, so far as it consists in the sensible emotions of holy affections,
may be scarcely perceived, they really subsist in their hearts ready to be called forth into
action. Whereas, the wicked are wholly destitute of them, not in act only, but in
principle also. The two states of mind are excellently represented by the lampº
burning dimly for want of trimming, and by its going out for want of oil. . The mid-
night cry raised at the coming of the bridegroom while the virgins were asleep, shews
how suddenly and unexpectedly some are called away by death ; so that little or no
preparation can be made for the approaching judgment, in the confusion, and per-
plexity of a death-bed sickness. In this parable, therefore, our Lord has taught us
that unless we persevere in grace, having it always, at least, in habit, and ready tº
be called into exercise as occasion requires, we shall be excluded from the abodes of
the blessed without remedy, though we may have expressed considerable alacrity
and diligence for a while. Also, that the grace of other men and their good works
shall stand us in no stead at the day of judgment. To conclude: as the parable re-
presents the suddenness of Christ's coming to call every particular person of the stage,
it shews us both the folly and danger of delaying religion to a death-bed ; and power-
fully inforces habitual watchfulness, both in the acquisition and exercise of grace,
upon all men in every age, from the consideration of the uncertainty of life. Accord-
ingly the application of the parable is, [Mat. xxv. 13.] Watch, therefore, for ye
know neither the day nor the hour wherein the Son of man cometh. -
The second parable, which is nearly similar to one already repeated, is "contained in
Mat. xxv. 14.30. For the kingdom of heaven is as a man travelling into a far
country, who called his own servants, and delivered unto them his goods. And unto one
he gave five talents, and to another two, and to another one ; to every man according
to his several ability ; and straightway' took his journey. Then he that had received
the five talents, went and traded with the same, and made them other five talents.
And likewise he that had received two, he also gained other two. But he that had re-
ceived one went and digged in the earth, and hid his lord's money. After a long time
the lord qf those servants cometh and reckoneth with thent. And so he that had received
jive talents came and brought other five talents, saying, Lord, thou deliveredst unto me
jive talents, behold, I have gained beside them five talents more. His lord said unto him,
Well done, thou good and faithful servant, thou hast been faithful over a few things,
I will make thee ruler over many things ; enter thou into the joy of thy lord. He also
that had received two talents came and said, Lord, thou deliveredst unto me two talents,
behold, I have gained two other talents beside them. His lord said unto him, Well
done, good and faithful servant, thou hast been faithful over a few things, I will make
thce ruler over many things ; enter thou into the joy of thy lord. Then he which had
received the one talent came and said, Lord, I knew thee that thou art an hard man,
318. - LIFE OF CHRIST.
reaping where thou hast not sown, and gathering where thou hast not strewed: and I
was afraid, and went and hid thy talent in thc earth ; lo, there thou hast that is thine.
His lord answered and said unto him, thou wicked and slothful servant, thou knewest
that I reap where I sowed not, and gather where I have not strewed. Thou oughtest
therefore to have put any money to the exchangers, and then at my coming I should
have received mine own with usury. Take therefore the talent from him, and give it
zinto him which hath ten talents, For unto every one that hath shall be given, and
he shall have abundance ; but from him that hath not shall be taken away even that
which he hath. And cast ye the unprofitable servant into outer darkness, there shall be
weeping and gnashing of teeth. -
Thus Jesus described the judgment of his own servants, his apostles, ministers,
and all who are in eminent stations of life, shewing, that though they are not blessed
indeed with equal advantages, yet that all the gifts, whether of nature or of grace,
which they enjoy, are bestowed on them for their Master's service, to whom they
properly belong ; and that they should be employed in promoting his interests, the
interests of truth and righteousness, which he came down to establish on earth ; and
that he esteems the most useful life to be the most praise-worthy, and will reward it
accordingly. The behaviour of a good man in an eminent station of life is fitly
cnough compared to a course of merchandize ; for as merchants by laying out their
money in trade receive it again with profit, so the servants of God, by occupying the
abilities and opportunities which he has put into their hands, improve, strengthen,
and increase them ; and whatever success they have in this spiritual merchandize,
their Master is pleased to consider it as his own, and to think himself enriched
thereby, rejoicing infinitely in the happiness of his creatures. The excuse which the
slothful slave made for himself truly expresses the thoughts of wicked men. They
look on Christ as a hard tyrannical master, who rigorously exacts what he has no title
to, and who punishes with unreasonable severity things that are no faults at all, or
but small ones: and they regard his laws as so many infringements of their liberty,
by which they are secluded from much innocent pleasure. But the answer which
the judge is said to have returned demonstrates, that all the cxcuses which wicked men
Can . for themselves shall stand for nothing at the great day. And truly it is
not to be imagined how any man will produce a sufficient reason before God, justi-
fying his having neglected to do good. The crime and punishment of this idle ser-
vant ought to be attentively considered by all, but especially by persons addicted to
pleasure, who imagine that there is no harm in giving themselves up to sensual gra-
tifications, provided thereby they do no injury to others : for the Judge of the world
here solemnly declares, that one's doing no harm will not bring him off when tried
at his bar; that a life spent merely in amusements will be severely punished ; that
it is highly criminal to let the knowledge of divine truth lie buried in idleness ; and
that all God’s servants must be actively good, exerting themselves to the utmost in
promoting his interest, which is no other than the happiness of his creatures. By
this, indeed, they acquire no merit ; yet it is by this that they are qualified for the
enjoyment of heaven, the gates of which Christ hath set open by his death, To con-
clude : if the slave who hid his talent in a napkin was reckoned unfaithful to his.
trust, and punished accordingly, notwithstanding he delivered it up to his lord entire,
what may they expect who destroy the noble faculties bestowed on them, or use those
temporal blessings as occasions of sin which God intended as means for the exercise
and improvement of grace 2 This parable was delivered formerly in the house of
Zaccheus, but with different circumstances. -
The third parable (if it be indeed a parable) is as follows : [Mat. xxv. 31.1
*
LIFE OF CHRIST. -- $19.
When the Son of man shall come in his glory, and all thc holy angcts with him, then
shall he sit upon the throne of his glory. By this, perhaps, is meant some shining
cloud like that on which he ascended into heaven. [Acts i. 9..] For the angels at
his ascension declared that he should come to judgment riding on a cloud. A. i.
ll.] See Exodus xvi. 10. And before him shall be gathered all nationſ, and hc shah.
separate them one from another, as a shepherd divideth his sheep from the goats. And
he shall set his sheep on the right hand, but the goats on the left, This is agreeable to
the language of the Old Testament, in which good men are compared to sheep, on
account of their innocence and usefulness [Psalm xxiii. 1, c. 3..] ; and wicked men
to goats, for the exorbitancy of their lusts. [Ezek. xxxiv. 17.] The allusion, how-
ever, is dropt almost at the entrance of the parable, the greatest part of this repre-
sentation being expressed in terms perfectly simple: so that, though the sense be
profound, it is obvious. Here the judgments of all nations, Gentiles as well as Chris-
tians, is described, and the points on which their trials are to proceed are shewed.
They shall be acquited or condemned according as it shall then appear that they
have performed or neglected works of charity, the duties which, in Christians, neces-
sarily spring from the great principles of faith and piety. But then we are not to
understand this as if such works were meritorious in either ; for all who are acquitted
at that day, shall be acquitted solely on account of the righteousness of Christ as the
meritorious cause. The sentence passed upon the righteous affords a noble motive to
patience in well doing. Then shall the king say unto them on his right hand :-
In the beginning of the parable he had called himself the Son of man only ; but he
now changes the appellation, taking the title of king with great propriety, when he
is speaking of himself as exercising the highest act of kingly power, in passing final
sentence upon all men as his subjects, whereby their state shall be unalterably fixed
for ever. But while, in this grand representation, Jesus asserts his proper dignity as
Lord over all, he acknowledges his subordination in the kingdom to his Father ; by
addressing the righteous in the sentence, he passes upon them the compellation of
persons blessed of his Father :—Come, ye blessed of my Father, inherit the kingdom.
prepared for you from the foundation of the world. The present state of M.
is, at best, but a melancholy banishment from their native country. Moreover,
they are oftentimes exposed to manifold temptations, to poverty, to reproach, and
to innumerable other evils. But that they may bear all with indefatigable patience,
and overcome through the strength of an invincible courage, they are made to know
by this sentence that they are beloved and blessed of God as his own children, that
there is no less than an eternal kingdom prepared for them even from the foundation
of the world, and that they are the undoubted heirs of this eternal kingdom. Well
may such bear with the violence of their opposers, knowing what an exceeding and
eternal weight of glory awaits them. They may look on the most flourishing pros-
perity of the .#. without envy, when they descry the never-fading crown, the
fragrancy of the blossoms of which, though it is so distant as heaven, gladd ns and ,
refreshes the senses of men on earth. Come, ye blessed of my Father, inherit the king-
doni prepared for you from the foundation of the world. [Mat. xxv. 35.] For I was
ſºn huugered, and ye gave me meat ; I was thirsty, and ye gave me drink : I was a
stranger, and ye took me in ; naked, and ye clothed me : I was sick, and ye visited
me; I was in prison, and ye came unto me. In the whole of your conduct you have
imitated the goodness and benevolence of my Father, and therefore I now declare you
blessed and beloved of him, and appoint you to inherit this kingdom. Moreover,
that you may know how acceptable acts of kindness and charity are to me, I assure
you that I reckon every thing of this kind as done to myself. It was I who was an .
320 | LIFE OF CHRIST.
hungered, and athirst, and a stranger, and naked, and sick, and in prison. It was I
whom you clothed, and lodged, and visited, and comforted, in prison. The righ-
teous, in great surprize, ask, with reverence and humility, when all this happened,
since they never had seen him in want of their assistance, nor could remember that
they had ever bestowed aught upon him. [Mat, xxv. 37.]. Then shall the righteous
answer, saying, Lord, when saw we thee an hungered, and fed thee 2 or thirsty, and
gave thee drink 2 when saw we thee a stranger, and took thee in 2 or naked, and
clothed thee 3 or when saw we thee sick, or in prison, and came unto thce 2 And the
king shall answer and say unto them, the king of angels and men, verily, I say unto
3you, inasmuch as ye have dome it unto one of the least of these my brethren, ye have done
it unto me. . This is unspeakably astonishing ! The united wisdom of men and angels
could not have thought of any thing more proper to convey an idea of the extent
of the divine benevolence to men, or offer a more constraining motive to charity, than
that the Son of God should declare from the judgment-seat, in the presence of the
assembled universe, that such good offices as are done to his afflicted servants are done
to him. - - - - dº
Then shall he say tinto them on the left hand, depart from me, ye cursed of my
Father, into everlasting fire, prepared for the devil and his angels. For I was an
hungered, and ye gave me no meat ; I was thirsty, and ye gave me no drink : I was a
stranger, and ye took me not in ; naked, and ye clothed me not : sick, and in prison, and
3ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee
an hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minis-
ter unto thee ? Then shall he answer them, saying, verily I say unto you, inasmuch as
3ye did it not to one of the least of these my brethren, ye did it not unto me. If such
be the dreadful portion prepared for those who do not render the friends of God
all the services in their power, what must be their condemnation who delight to slander
and persecute them. The issue of the judgment, as represented in this description,
is awful beyond conception. And these shall go away into everlasting punishment,
but the righteous into life eternal. If the meaning of this short sentence were duly
considered by sinners, how deep an impression would it make on their minds t
Everlasting punishment Eternal life What is there not comprehended in
these ! - -
The next day being the last day of our Lord’s public teaching, it was more full
of action than any other mentioned in his history, as will appear from the following
induction of particulars. . -
He came to Bethany six days before the passover, probably about sun-setting.
He rode into the city surrounded by the multitude next afternoon-: for when he had
jooked round on all things in the temple after his entry, it was evening [Mark xi.
11...]; this happened five days before the passover. He went in again from Bethany
the day following, viz. four days before the passover, and, by the way, blasted the
fig-tree ; after that, he drove the buyers and sellers out of the temple: . Next morning,
viz. three days before the passover, and the last of his public teaching, being on his
way to town, he spake concerning the efficacy of faith, on occasion of the disciples
expressing great astonishment at seeing the fig-tree that was cursed the day before
withered from the roots. When he appeared in the temple, the deputies that were
sent by the council came and asked him concerning”his authority. He answered them
with a question concerning the baptism of John ; then spake the parable of the two
sons commanded to work in their father's vineyard ; after that, the parable of the
marriage supper. Then he avoided the snare that was laid for him in the question
concerning the tribute-money; confuted the doctrine of the Sadducees concerning.
'Life of CHRIST, 321
. . . . . . . . . . . . . . ;
- s > * ‘. . ; *. . .# º : ***
the resurrection ; shewed the scribe which was the great commandment in the law ;
asked the Pharisees whose son Christ is; cautioned his disciples to beware of the
scribes and Pharisees, against whom he denounced many grievous woes. When the
woes were finished, he looked on the people throwing their gifts into the treasury,
probably as they worshipped at the evening sacrifice, and commended thc poor widow
for her charity. After the service was over, he left the temple, and went to the
mount of Olives, where he foretold the downfal of the nation ; and spake three parables
representing the procedure of the general judgment. Last of all, he concluded the
work of the day by predicting his own sufferings. By this time it must have been
about sun-setting. He went away, therefore, with his disciples, to Bethany, intending
to pass the might there, at a distance from his enemies, the chief priests and the
scribes, who were now gathered together at the high-priest's palace to deliberate how
they might put him to death. . . . . . . . . . . - - -
Having spent the night with his disciples at the mount of olives, the people collected - *
early in the morning in the temple to hear him ; but we are not informed that our
Lord delivered to them any public discourses, but, on the contrary, employed his time
in preparing his disciples for the dreadful trial which they were speedily to undergo.
In the mean time, the chief priests, scribes, and elders of the people, held a solemu
council in the palace of the high-priest Caiaphas, where they formed some designs of
taking him and killing him by subtilty; probably by private assassination. It seems,
they were led to thoughts of this kind from the danger which they apprehended in
attempting to seize him publicly, on account of the number of his adherents.
When Jesus and his disciples came to Bethany, they took up their lodging with
Simon the leper, probably one of those who had experienced the healing efficacy of
his power. During the time of supper, a woman came, and breaking up the seal
of an alabaster box of very precious ointment, poured it upon our Lord's head. The
disciples, being sensible that their Master was not delighted with luxuries of any kind,
rebuked her for throwing away so much money idly, as they imagined. But they
expressed themselves so as to cast a tacit reflection on our Lord himself. They did
not say that the money with which this ointment was purchased might have been
given to the poor, but this ointment might have been sold and given, insinuating
that Jesus was to blame for not causing the ointment to be thus disposed of. But
Jesus, knowing every thing they said and thought, told them, that whereas, the poor
were always at hand for the exercise of their charity, he should soon be removed
from them ; and that this very act, which they condemned as so highly extravagant,
was intended by the great regulator of events as a preparation for his approaching
funeral, and should bring upon the performer of it the respect and approbation of the
remotest ages. - . . . . * . . . . . . * . . . ... . .
It is supposed by some, that the irritation that Judas Iscariot, who was foremost
in condemning the woman's conduct; felt on occasion of the reproof which had now
been given him, induced him to go over to the high-priests, and offer, for a certain
stipulated sum, to direct them to the hiding-places of his Master, and thus afford
them an opportunity to seize him without any danger from the interference of the
multitude. But as this was certainly the most abominable action that ever was per-
petrated by any of the sons of Adam, the following enquiry into the motives of the
traitor's conduct, which is made by an eminent expositor, may afford no unentertaining
conclusion to the chapter. . . . . . . . . . . . .
“. The treachery of Judas Iscariot in betraying his Master must raise the astonish-
ment of every reader who has any just notion of our Lord's character. Wherefore,
.*g . . .
ºf
322 LIFE of christ,
the motives swaying him to be guilty of such an atrocious crime, and the circumstancés
which attended it, deserve a particular consideration. -
“. Some are of opinion that he was pushed to commit this villany by his resentment
of the rebuke which Jesus gave him for blaming the woman who came with the
precious ointment, . But though this may have had its weight with him, I think it
could not be the only motive; because the rebuke was not levelled against him singly,
but was directed also to the rest, who had been equally forward with him in cen-
suring the woman, and who, having been rebuked at the same time, must have kept
him in countenance. Besides, though he had been rebuked alone, it can hardly be
supposed that so mild a reproof would provoke any person, how wicked soever to the
horrid act of murdering his friend, much less Judas, whose covetousness must have
disposed him to bear every thing at the hand of his Master, from whom he expected
great preferment. If it is replied, that his resentment was so great as to hinder him
from exercising his reason, and hurried him on precipitantly, it should be considered,
that though he struck the bargain with the priests a few hours after he was rebuked,
almost two days passed before he fulfilled the bargain. Besides, to impute his trea-
chery to the sudden impulses of a strong resentment, is such an alleviation of his crime,
as seems inconsistent with the character given of it in scripture, where it is always
represented in the biackest colours, and said to merit the heaviest punishment.
“ Others think that Judas betrayed his Master out of covetousness : but neither
ean this be admitted, if by covetousness is understood an eager desire of the reward
given by the priests; for the whole sum was not in value above three pounds, ten shil-
lings, sterling; a trifle which the most covetous wretch cannot be supposed to have
taken as an equivalent for the life of a friend, from whom he had the greatest expec.
tations of gain. The reader will see the strength of this reason, when he calls to mind
that all the disciples believed the kingdom was instantly to be erected ; and that,
according to the notion which they entertained of it, each of them, but especially the
apostles, had the prospect of being raised in a little time to immense riches. Besides,
the scripture telis us, that Judas’s predominant passion was covetousness. He would
not, therefore, be so inconsistent with himself, as, when just on the point of reaping
such a reward of his service, to throw all away for the trifling sum above men-
tioned: - - -
“ Others attribute Judas’ perfidy to his doubting whether his Master was the
Messiah, and suppose that he betrayed him in a fit of despair. But of all the solutions
this is the worst founded: for if Judas thought his Master was an impostor, he must
have observed something in his behaviour which led him to form such an opinion of
him ; and, in that case, he certainly would have mentioned it to the chief priests and
elders at the time he made the bargain with them, which it is plain he did not, other-
wise he would have put them in mind of it when he came to them and declared his
remorse for what he had done. Doubtless, also, they would have urged it against
our Lord himself in the course of his trials, when they were at such a loss for witnesses
to prove their accusations; and against the apostles afterwards, when they reproved
them for preaching in Christ's name. [Acts iv. 15, v. 27.] Further, had Judas
thought his Master an impostor, and proposed nothing by his treachery but the price
he put upon his life, how came he to sell him for such a trifle, when he well knew that
the priests would have given him any sum rather than not have gotten him into their
hands 2 To conclude: the supposition of Judas’ believing that his Master was an
impostor, is directly confuted by the solemn declaration which he made to the priests,
implying the deepest conviction of "Christ's innocence, “I have Minned,” said he, “ in
- LIFE of CHRIST. 323
betraying the innocent blood.” It is also confuted by the remorse which he felt for
his crime when Jesus was condemned ; a remorse so bitter that he was not able to bear
it, but fled to a halter for relief. - - -
“ Since Judas’ treachery proceeded from none of the motives mentioned, it may
be asked what other motive can be assigned for his conduct The evangelist John
tells us that he was so covetous as to steal money out of our Lord's bag. This account
of him gives us reason to believe that he first followed Jesus with a view to the riches
and other temporal advantages which he expected that Messiah's friends would enjoy.
Likewise, it authorizes us to think, that as he had hitherto reaped none of those ad-
vantages, he might grow impatient under the delay ; and the more so, that Jesus
had of late discouraged all ambitious views among his disciples, and lieglected to em-
brace the opportunity of erecting his kingdom, that was offered by the multitude who
accompanied him into Jerusalem with hosannas. His impatience, therefore, becoming
excessive, put him upon the scheme of delivering his Master into the hands of the
council, thinking it the most proper method of obliging him to assume the dignity of
Messiah, and consequently of enabling him to reward his followers. For as this court
was composed of the chief priests, elders, and scribes, that is, the principal persons
belonging to the sacerdotal order, the representatives of the great families, and the
doctors of the law, Judas did not doubt but that Jesus, when before such an assembly,
would prove his pretensions to their full conviction, gain them over to his interests,
and enter forthwith on his regal dignity. And though he could not but be sensible
that the measure which he took to bring this about was very offensive to his Master,
he might think that the success of it would procure his pardon, and even recommend
him to favour. In the mean time, his project however plausible it might appear to
one of his turn, was far from being free from difficulty. And, therefore, while he re-
volved it in his own mind, many things might occur to stagger his resolution. At
length, something happened which urged him on. Thinking himself affronted by the
rebuke which Jesus had given him in the matter of the last anointing, and that rebuke
sitting the heavier on him as he had procured a former mark of his Master's displea-
sure by an imprudence of the same kind, he was provoked. And though his resent-
ment was not such as could inspire him with the horrid design of murdering his
Master, it impelled him to execute the resolution he had formed of making hiºn alter
his measures. Rising up, therefore, from table, he went straightway into the city,
to the high-priest’s palace, where he found the chief priests and eldérs assembled, con-
sulting how they might take Jesus by subtity. To them he made known his intention ;
and undertook, for a small sum of money, to conduct a band of armed men to the place
where Jesus usually spent the nights, and where they might apprehend him without
the danger of a tumult. Thus the devil, laying hold on the various passions which
now agitated the traitor’s breast, tempted him by them all. - -
“ That these were the views with which Judas acted in betraying his Master may
be gathered, First, From the nature of the bargain which he struck with the priests ;
“ What will ye give me,” said he, “ and I will deliver him unto you ?” He did not
mean that he would deliver him up to be put to death : for though the priests had
consulted among themselves how they might kill Jesus, none of them had been so
barefaced as to declare their intention publicly. They only proposed to bring him
to a trial for having assumed the character of the Messiah, and to treat him as it should
appear he deserved. The offer, therefore, which Judas made to them of delivering
‘him up, was in conformity to their public resolution. Nor did they understand it in
any other light : for had the priests thought that his design was to get Jesus punished
with death, they must likewise have thought that he believed him to be an impostor;
--- - '#' t 2 * *
S24 LIFE of CHRIST.
in which case they certainly would have produced him as one of their principaſ
evidences, no person being more fit to bear witness against any criminal than his com-
panion. Or, though Judas had repented before the trial came on, and had withdrawn
himself, the priests might have argued with great plausibility, both in their own
eourt and before the governor, that for a man's disciple to require the judges to
bring him to condign punishment, branded him with such a suspicion of guilt as
was equal to a full proof. Likewise, when Judas returned to them with the money,
declaring that he had sinned in betraying the innocent blood, instead of replying
“ What is that to us 2 see thou to that,” it was the most natural thing in the world
to have upbraided him with the stain he had put upon his Master's character by the
bargain, he had entered into with them. It is true, they called the money they gave
him “the price of blood.” [Mat. xxvii. 6..] But they did not mean this in the strict-
est sense, as they neither had hired Judas to assassinate his Master, nor can be supposed
to have charged themselves with the guilt of murdering him. It was only the price
of blood consequentially, being the reward they had given to the traitor for putting
it in their power to take away Christ's life under the colour and form of public justice.
Nay, it may be even doubted whether Judas asked the money as a reward of his ser-
vices. He, covetously indeed, kept it, and for that reason called it the price of blood.
But he demanded it, perhaps on pretence of gratifying and encouraging the people
that were to assist him in apprehending Jesus. To conclude: Judas knew that the
rulers could not take away the life of any person whatever, the Romans having de-
prived them of that power, [John xviii. 31.] and therefore could have no design of
this kind in delivering him up ; not to mention that it was a common opinion among
the Jews that Messiah would never die, [John xii. 34.] an opinion which Judas
might easily embrace, having seen his Master raise several persons from the dead, and
among the rest one who had been in the grave no less than four days. * * .
“ Second, That the traitor's intention in betraying his Master was what I have said
is probable from his hanging himself when he found him condemned, not by the gover-
mor, but by the council, whose prerogative it was to judge prophets. Had Judas pro-
posed to take away his Master's life, the sentence of condemnation passed upon him,
instead of filling him with despair, must have gratified him, being the accomplishment
of his project: whereas, the light wherein I have endeavoured to place his eonduct,
shews this circumstance to have been perfectly natural. Judas, having been witness
to the greatest part of our Lord’s miracles, and having experienced the certain truth of
them in the powers that had been conferred upon himself, could never think that the
council would have condemned him as a false Christ, far less as a blasphemer. . He
knew him to be perfectly innocent, and expected that he would have wrought such
miracles before the councik as should have constrained them to believe. Therefore, when
he found that nothing of this kind was done, and that the priests had passed the sen-
tence of condemnation upon him, and were carrying him to the governor to get it
executed, he repented of his rash and covetous project, came to the chief priests and
elders, the persons to whom he had betrayed him, offered them their money again,
and solemnly declared the deepest conviction of his Master’s innocence, hoping that they
would have desisted from the prosecution. But they were obstinate, and would not
relent, upon which his remorse arose to such a pitch, that, unable to support the tor-
ments of his conscience, he went and hanged himself. Thus I think it probable that
the traitor’s intention in delivering up his Master was to lay him under a necessity of
proving his pretensions before the grandees whom he had hitherto shunned, thinking
that if they had yielded, the whole nation would have immediately submitted, and the
disciples have been raised forthwith to the summit of their expectations."
LIFE OF CHRIST. * 325 °
This account of Judas' conduct is by no means calculated to lessen the foulness
of his crime, which was the blackest imaginable. For even in the light above men-
tioned, it implied both an insatiable avarice and a wilful opposition to the counsels of
providence, and so rendered the actor of it a disgrace to human nature. But it is
calculated to set the credibility of the traitor's action in a proper light, and to shew
that he was not moved to it by any thing suspicious in the character of his Master ;
because, according to this view of it, his perfidy, instead of implying that he enter-
tained suspicions of his Master's integrity, plainly proves that he had the fullest
conviction of his being the Messiah. And, to say the truth, it was not possible for
any one intimately acquainted with our Lord, as Judas was, to judge otherwise of
him, having seen his miracles, which were great and true beyond exception ; and
having experienced his power in the ability of working miracles, which, along with
the rest of the apostles, he had received from him, and no doubt exercised with ex-
traordinary pleasure. However, as the motives of men's actions at such a distance of
time must needs be intricate, especially where history is in a great measure silent con-
cerning them, we ought to be very modest in our attempts to unravel them ; for which
cause the above account of Judas’ conduct is proposed only as a conjecture worthy of
farther inquiry.
326 . LIfe of CHRIST:
, CHAPTER XIII.
THE Discourses Ann TRANSACTIONs of our LoRD AT His LAST PAssover.
Peter and John are sent to prepare the passover in a room to which they arc miracu-
lously guided---Jesus washes his disciples' feet, and inculcates similar conduct in them
towards each other---while they are partaking of the passover, he declares who should
betray him—the Lord's supper is instituted---the disciples contend about the chief posts
in the kingdom---Peter's denial foretold the first time---after delivering a consolatory
discourse, he walks to mount Olivet, and again foretels the fall of Peter---he shew's
forth the intimate union which there subsists materially between his Father, himself,
and his people—he prays with his disciples at considerable length, and undergoes iner-
pressible sufferings in the garden of Gethsemane. * .
THROUGHOUT the whole survey which we have hitherto taken of the life of
Jesus, we have found a character developed to our vicw more beautiful and interesting
than that of any of the sons of men. Descending from the bosom of the Father, and
laying aside the splendour of his eternal glory, he was found in the fashion of a man,
took upon himself the form of a servant, and became acquainted with the bitterness of
grief. With patient and indefatigable zeal he sought out and saved those that were
lost, feeding the hungry, curing the diseased, cleansing the lepers, giving sight to the
blind, and commanding back the spirit to its recently forsaken clay : but while he
was thus doing good, he was pursued with the most unmerited reproaches, marked
out as a sheep for the slaughter, and at length hetrayed by one of his most intimate
associates. The darker the shades of sorrow, which are collecting round the head of
Immanuel, the more delightful will be those rays of divine beneficence which we shall
see beaming forth in the day of his deepest distresses. It is not, therefore, too much
to affirm, that our attention will henceforth be directed to scenes more highly grati-
fying to the best feelings of human nature, than any other which have been exhibited
in the theatre of the universe.
It was now the first day of the feast of unleavened bread, when our Lord gave
orders to Peter and John, two of his most intimate friends, to make preparation for the
passover. This preparation, we may conclude, consisted in the providing a room
ready furnished for the occasion, the purchasing a lamb, getting it killed and roasted,
and procuring the bread, wine, and bitter herbs, which were made use of at this solem-
nity. When they requested to know where he would keep the feast, he informed
them, that, on their entering the city, they should meet a servant of a certain man,
Whom he named, carrying a pitcher of water, him they were to follow, as they would
*
LIFE OF CHRIST, 327.
be thus guided to his Master's house, They were directed, them, to tell the head of
the family, that their Master wished him to point out a guest-chamber where he
might eat the passover with his disciples. They did so ; and were directed to a large
upper room ready furnished for the purpose, as many rooms were at this time, which
were disposed of without hire to the strangers who came up to Jerusalem.
When the evening approached, Jesus leſi Bethâny ; and every thing being prepared
by the time he came into the city, they all sat down at the appointed hour. Christ,
now feeling his love to his disciples very strongly excited by the certain apprehension
of his approaching sufferings, expressed to them the fervent desire which he had ex-
perienced to partake of this last solemn and social feast with them, before his more
weighty sufferings commenced. For, saith he, I will not eat any more thereof, until
it be fulfilled in the kingdom of heaven, by the deliverance of perishing men from the
bondage of sin ; a deliverance typified by that of the Israelites from the Egyptian
bondage, to preserve the memory of which the passover was instituted. Having thus
spoken, Jesus took a cup of wine in his hand ; and, having given thanks to almighty
God for his great goodness to mankind, began the solemnity by delivering the cup to
his disciples, saying, take this and divide among yourselves. For I say unto you, I
will not drink of the fruit of the vine, until the kingdom of God shall come by the com-
mencement of the gospel dispensation.
Supper being now ended, or, as others more properly translate it, being now come,
Jesus, being possessed of the most perfect knowledge of the awful circumstances in
which he was placed, determined to teach his disciples and mankind the lovely virtue
of humility by his own example. He, therefore, though he was the only begotten
Son of God, rose from the table, and, girding himself with a towel after the manner
of a servant, poured water into a bason, and began to wash his disciples' feet, and to
wipe them with the towel wherewith he was girded. But when it came to Peter’s turn
to receive that favour, he, at first, modestly, and then resolutely, declined it. At once to
subdue his resistance, Jesus answered him, If I wash thee not, thou hast no part with
me : if thou dost not submit to all my orders implicitly, thou art not my disciple ;
or, as others understand it, unless I cleanse thee from the pollution of sin, emblemati-
cally represented by washing thee with water, thou art mone of mine. Peter, therefore,
understanding him literally, and desiring to enjoy the glories of his temporal kingdom,
replied, Lord, not my feet only, but also my hands and my head. Jesus saith unto him,
he that is washed needeth not save to wash his feet, but is clean every whit. This
sentence, probably, refers to those who came out from a bath, and were therefore perfectly
clean, unless their feet, which might be dirtied by immediately walking on the ground ;
but it has evidently a spiritual meaning, aid it is understood to teach, that those who
are once converted need no more a thorough change, but have only to cleanse them-
selves from the particular sins which they happen to commit through infirmity. Ye.
are clean, but not all ; referring to the traitor Judas.
After having performed this kind and humiliating 'office, he sat down and asked
them whether they knew the intent of what he had done to them. I am what you
stile your Lord and Master; but I have now washed your feet, that I might the more
deeply impress upon your minds the duty of mutual condescension. The servant is
mot greater than his lord, neither he that is sent greater than he that sent him ; and
therefore, knowing your duty in this particular, ye are happy if you diligently prac-
tise it. J speak not of you all ; I know whom I have chosen ; but that the scripture
anay be fulfilled, [Psalm xli. 9..] he that eateth bread with me hath lifted up his heel
against me. I have foretold this distressing event, that when it is come you may be-
dieve that I am the Messiah of God, and rest assured of your share in my protecting.
22s LIFE of CHRIST.
favour ; for ite that receiveth whomsoever I send, receiveth me ; and he that reeciveth
mte, receiveth him that sent ºne. ". . * . t r
Jesus having thus openly denounced the treachery of one of the company, the eleven
who were innocent were every one of them exceedingly anxious to know for himself
that he was not the person to whom this heavy charge applied. Peter, therefore,
beckoned to John, who lay next to Jesus on the couch, and, consequently, was leaning
in his bosom, that he would enquire of their Master who it was that should be guilty
of this enormous wickedness. Christ immediately answered, probably, in a whisper,
he it is, to whom I shall give the sop when I have dipped it. This sop we may un-
derstand to be a morsel of meat dipped in a thick bitter sauce, which they made use
of, by divine appointment, in the celebration of the passover. Judas, perhaps, con-
ceiving this to be a reproach for his gluttony, found his indignation rising ; go that
Satan took a still deeper possession of his soul. Christ, who knew the state of his
mind, and was anxious to complete his dreadful labour of love, requested him to
perform quickly that which he knew it was his intention to do. The other disciples,
knowing that Judas kept the bag, suspected no harm of him in particular, but supposed
that he had orders to prepare something for the succeeding days of the feast, or to
make some charitable donation to the poor. Their perplexity, therefore, still in-
creasing, they could no longer keep silence, but every one of them exclaimed earnestly,
JLord, is it I ? And he answered and said, he that dippeth his hand with me in the dish,
probably, of bitter sauce, the same shall betray me. The Son of man goeth to suffering
and death, as it is written of him ; but woe unto that man by whom the Son of man is
betrayed, it had been good for that man if he had not been born. Upon this, Judas,
recovering himself a little, asserted his innocence by a question, which implied a
strong negation of the charge. But Jesus silenced him, with positively affirming
that he was the person of whom he spake. Thus were the eleven acquitted to their
infinite satisfaction, while the wretched traitor was saved from confusion only by the
impenetrable hardness of his heart. * * -
Judas, having received the sop, appears to have left the company ; and Jesus,
whose mind was supported by the divinity within, proceeded to institute the Lord’s
supper as a memorial of his love, to be preserved throughout all succeeding genera-
tions. The fullest description of it is given by the apostle Paul, in the eleventh chapter
of the firet epistle to the Corinthians, 23.26 verses. For I have received of the Lord
that which also I delivered unto you, that the Lord Jesus, the same night in which he
was betrayed, took bread : and when he had given thanks, he brake it, and said, take,
eat, this is my body, the type and representation of my body, which is broken for you ;
this do in remembrance of me. After the same manner also he took the cup, when he
had supped, saying, this cup is the New Testament in my blood; this do ye, as oft as ye
drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup,
we do shew forth the Lord's death till he come. Thus was this blessed institution ap-
pointed, not as a sacrifice to the offended Deity, nor as an expedient to prepare the
unconverted soul for heaven, but as an imperishable memorial of that most wonderful
of all events, the voluntary suffering of the Son of God on mount Calvary. t
So slow is the mind- in receiving the impressions of truth and holiness, that even at
this late period of the ministry of Christ, and while he was visibly agitated by the
most distressing sensations, the disciples were carrying on a contest, who should be
esteemed the greatest. And he said unto them, the kings of the Gemliles exercise lord-
ship over them, and they that eacercise authority upon them assume pompous titles, and
are called benefactors, as was literally the case with several kings of Egypt and Syria.
JBut ye shall not be so; but he that is greatest among you, let him be as the younger ;
LIFE OF CHRIST. º 329
and he that is chief, as he that doth serve. For whether is greater, he that sitteth at
meat, or he that serveth ; is not he that sitteth at meat 3 but I am among you as he
that serveth. These last words refer, no doubt, not merely to the general tenor of his
life, but particularly to his late act of condescension in washing their feet. He then
proceeded to assure them, that as they had continued with him in his temptations,
while Judas was gone forth to betray him, they should eat and drink at his table in
his heavenly kingdom, and sit on thrones, judging the twelve tribes of Israel. At the
same time, to check their ambition, and lead them to form a just notion of his king-
dom, he told them that he was soon to leave them, and that whither lie was going they
could not follow him at that time; for which cause, instead of contending with one
another about which of them should be greatest, they would do well to be united
among themselves by the happy bond of love. -
Peter, however, still retained his carnal ideas of the Messiah's kingdom, and therefore
inquired to what place Christ was going, as wherever he travelled he was determined
to hear him company. To check his confidence, Christ informed him that Satan was
then busily seeking the destruction of all the apostles, by the subtilty of his tempta-
tions ; but that he had prayed for them, and especially for him, as exposed to the
greatest danger, that his faith should not fail; adding, when thou art converted, by a
full acquaintance of my character and kingdom, then shalt thou be useful to strengthen
thy brethren. Peter, probably, felt himself hurt by thus being singled out as the
weakest, and declared that, so far from being frighted by any of the dangers of the
way, he had resolved to be his faithful companion, even in imprisonment and death.
Jesus answered him, wilt thou lay down thy life for my sake 2 verily, verily, I say unto
thee, the cock shall not crow till thou hast denied me thrice. -
When the dise.iples of Christ had been first sent out, they went forth without purse,
and scrip, and shoes, and yet suffered the want of nothing. He told them, however,
that matters were now altered : they were to be violently assaulted by their enemies,
were to meet with the strongest temptations, and to be so hotly persecuted by their
countrymen, that they could no longer expect any succour at their hands ; for which
reason, he ordered them, in their future journeys, to provide money and swords for
themselves, that is, besides relying on the divine providence as formerly, they were to
use all prudent precautions in fortifying themselves against the trials that were coming.
upon them. But lest they should think that he intended them to make war upon
their enemies, he informed them that two swords were fully enough for their pur-
#: which was, probably, only to defend themselves against the wild beasts of the
esert.
Jesus not only forewarned his disciples of the great trial that was coming upon them, .
and commanded them to arm themselves against it, but he spake a long discourse,
wherein he animated them to sustain that trial manfully, and comforted them under
the dismal apprehensions which it might raise in them. They were to see him clu-
cified whom they had acknowledged as the Messiah. Wherefore, having been
always accustomed to consider immortality and temporal dominion as the character-
istics of their deliverer, and great worldly prosperity as the privilege of his subjects,
the death of their Master, and the persecutions befalling themselves, could not fail
to give a violent shock to their faith. But that the force of these blows might be
weakened, he foretold his own sufferings, and thereby made it evident that he volum-
tarily submitted to them. Withal, to reconcile their minds to the thoughts of his
sufferings, he distinctly explained the end of them. John viv. 1.] Let not your heart
be troubled : ye believe in God, believe also in me. Be not discomposed with the
thoughts of those temptations that are to come upon you. As you believe in God,
Ul
830. Life of CHRIST
the almighty preserver and governor of the world, who is able to deliver you out of
all your distresses, you ought to believe in me, who am not only sent by God, but,
being appointed governor and judge of the world, I can both protect you from evil,
and reward you plentifully for whatever losses you sustain, on my account. For
in my Father's house, whither I am carrying you, are many mansions, or apartments,
in allusion to the palaces of kings. If it were not so I would have told you. . If there
were no state of felicity hereafter, into which good men are to be received at death,
‘I would have told you ; and not have amused you with dreams of things that never
shall happen. And, therefore, though I am to be killed, ye need not be troubled at
it, since I go away for no other reason but to prepare those mansions, in my Father's
house for your reception, which were destined for you from the foundation of the
world. [Mat. xxv. 34.] I go to prepare, a place for you. I die to open heaven to
you. [John xiv. 3..] And if I go and prepare a place for you, I will come again, and
receive you unto myself, that where I am, there ye may be also. I will return, and
carry you with me into the mansions of the blessed, that you may be forever where I
am to remain, and that you may partake with me in my felicity. This Christ will
accomplish when he comes to judge the world. [John xiv. 4.] And whither I go ye
know, and the way ye know. Ye cannot but know the place to which I am going,
and the way that leads to it; for I have told you both plainly enough. Thomas saith
&nto him, Lord, we know not whither thou goest : and how can we know the way 2
We know not where thy Father's house stands, and consequently cannot know the
way to it : for as their thoughts turned very much upon a temporal kingdom, they
might imagine that their Master intended to remove to some splendid palace on earth,
which he was to prepare for their reception, making it the seat of his court. Jesus
Saith unto him, I am the way, and the truth, and the life : no man cometh unto the
Father but by me. Perhaps our Lord had now in view the metaphors which he
formerly used, viz. “I am the door of the sheep.” [John x. 7..] “I am the bread of
life.” [John vi. 35.] Or we may suppose the form of expression to be an Hebraism,
whose meaning is, I am the true and living way; as Dan, iii. 7, “all the people, the
nations, and the languages,” signifies people of all nations and languages. But in
whatever manner we resolve the sentence, its meaning is the same, viz. this faith in
me and obedience to my commandment, will lead you to the Father's house whither I
am going ; they are the only true road to the mansions of felicity. If ye had known me,
3ye should have known my Father also. If ye had known my doctrine fully, and obeyed
my precepts, ye should have known the perfections and counsels of my Father, and
have done his will as far as is necessary to your enjoyment of him. And from hence-
Jorth ye know him, and have seen him. Philip saith unto him, Lord, shew us the Father,
and it sufficeth us. It is hard to say whether Philip as yet understood who the Father
was of whom his Master spake. If he did, we cannot suppose that he asked a sight
of the divine essence, which in itself is invisible; but, like Moses, he desired to see
the inaccessible light wherein God dwells, it being the symbol of his presence in
heaven. Jesus saith unto him, have I been so long time with you, and yet hast thou
not known me, Philip 3 he that hath seen me hath seen the Father, for I am the image
of the invisible God; and how sayest thou then, shew us the Father ? believest thou
not that I am in the Father, and the Father in me? the words that I speak unto you,
I speak not of myself, but the Father that dwelleth in me he doth the works. Dost thou
not believe that there is the closest union between the Father and the Son P and that
as the Father knows all the thoughts of the Son, so the Son causeth men to know all
the thoughts of the Father respecting their salvation, and is vested with his power
and authority. This thou must acknowledge, if thou considerest the works which I
LIFE OF CHRIST. - 331
'do, even the miracles whereby my mission is established. Believe me, upon my own
testimony, that I am in the Father, and the Father in me: or else believe me for thc
very works' sake. …” - t - *
Having mentioned his miracles, Jesus promised to endow his apostles with a power
of working greater wonders than any they had ever seen him do, [John xiv. 12.]
‘Verily, verily. Isay unto you, he that believeth in me, the works that I do shall he
do also ; and greater works than these shall he do, because I go unto my Father.
He made them this promise to animate them in their work, and that they might not
despond in his absence when they received such tokens of his remembering them, and
. proofs of his power with the Father. Farther : he assured them that whatever
miracle they asked in his name they would perform, provided it tended to the glory
of God, and the furtherance of the gospel. This promise is conceived in general
terms. And whatsoever ye shall ask in my name that will I do, that the Father may
be glorified in the Son. Nevertheless, the subject treated of directs us to understand
it particularly of miracles to be wrought in confirmation of the gospel. He added,
moreover, that any other matter which they should ask for the furtherance of
the gospel, he would by his own power and authority bring to pass. If ye shall ask
any thing in my name, I will do it. However, he required an exact and stedfast
obedience to his commands, as the condition on which their prayers were to be heard.
If ye love me keep my commandments. He told them, in that case, he would send
down another comforter, advocate, or intercessor, who would abide with them con-
stantly, even the Spirit of truth, whom the world could not receive. JAnd I will
pray the Father, and he shall give you another comforter, that he may abide with
3you, not for a little while, as I have done, but for ever. Even the Spirit of truth, ,
whom the world cannot receive, as you shall do, because it seeth him not, neither
knoweth him. The world being blinded with sensuality, can neither discern the
operations of his Spirit, nor partake of his joys. But ye know him, for he dwelleth
with you, and shall be in you. Ye know him, because he is with you in some mea-
sure, already enabling you to work miracles, and because he shall be given you much
more abuudantly hereafter. This happened on the day of Pentecost; from which
time forth the Spirit dwelf with the apostles, and was in them. Thus, said he, though
I am going away, [John xiv. 18.] I will not leave you comfortless. Besides, I
will return to you myself: I will come to you. For, although the time is at hand
that the world shall see me no more, ye shall see me. Yet a little while and the world
seeth me no more, but ye see me : nay, because I live, by rising from the dead, ye
shall live also by arising from the dead. At that day ye shall know that I am in my
Father. When ye see me after my resurrection, ye shall no more doubt that I am
come from God; but ye shall be fully convinced that I have all along acted by the
power and authority of the Father, and that I have had his counsels fully commu-
nicated to me. And you in me, and I in you. Ye shall likewise be sensible that
my will is fully revealed to you, and my power bestowed on you, For which reason,
though I be absent in body, ye shall enjoy every advantage that could have accrued
to you from my personal presence. Ye shall preach by my inspiration, and govern
the minds of men by my power. In a word : ye shall be sensible that I am in you,
only you must edistantly bear this in mind, that you obey my commandments; for
they alone love me who do so. And they that love me shall be loved both of my
Father and me; and, as an expression of my love, I will manifest my love unto them.
He that hath my commandments, and keepeth them, he it is that loveth me, and he
that loveth me shall be loved of my Father, and I will love him, and will manifest
myself unto him, These latter words ºngº the apostles not a little : for ac-
- & - U u 2. -
332 - LIFE OF CHRIST.
cording to the notions they had conceived of Messiah, he was to appear unto all the
Jews, nay, to the whole world, and was to take unto himself universal empire.
Therefore Judas saith unto him, not Iscariot, Lord, how is it that thou wilt Amanifest
thyself unto us, and not unto the world # Jesus told him that he spake chiefly of a
spiritual manifestation, such as the Father and he make of themselves to true be-
liewers, even on earth, by the influences of the Holy Spirit who dwells in them as his
temples. [l Cor. iii. 16.] For, through the influences of the Spirit of God, believers
are enlightened with the knowledge of the perfections of God, and with just views of
the characters and offices of his Son. Moreover, by the same influences, they are
sanctified for an habitation of God, [Eph. ii. 22 J who makes his abode with them,
that is to say, who fills them with all joy and peace in believing, and with the most
elevating hopes; and, in consequence of their sanctification, sheds abroad in their
hearts a sense of his love, and, by so doing, gives them prelibations of heaven while
on earth. Jesus answered and said unto them, If a man love ºne he will keep my words ;
and my Father will love him, and we will come unto him, and make our abode with him.
This latter clause is remarkable. For had our Lord been a creature, though of the
highest rank, it would have been blasphemy in him to have joined himself in this
manner with God. He that loveth me not, keepeth not my sayings ; and the word:which
Ayou hear is not mine, bnt the Father's which sent me. The reason why those who pro-
fess to be my disciples do not obey my precepts, is because they do not love me : for
which cause, since my precepts are the precepts of God, such a person has no ground
to expect God’s love, or any manifestations from God. -
[John xiv. 25.] These things have I spoken unto you, being yet present with you.
I have spoken these things during my personal presence briefly, because my time with
you is short. And though you may not just now understand many of the particulars
mentioned by me, you shall have perfect knowledge of them afterwards. For my
Father will give you the Holy Spirit to supply my place; and he shall be a comforter
to you, teaching you every article of the Christian faith, and bringing to your remem-
brance all the things I have ever said to you in the course of my ministry. But the
Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall
teach you all things, and bring all things to your remembrance whatsoever I have said
unto you. Peace I leave with you ; my peace I give unto you, not as the world
giveth give I unto you. Let not your heart be troubled, neither let it be afraid.
“ Peace be to you” was the common salutation and compliment mutually given by
the Jews to each other at meeting and at parting. But although this compliment
implied a wish of every thing that could make one happy, it was often used without
any meaning. At best, it was but a wish, however sincere ; and had no real efficacy
in making him happy to whom it was given. Yet in the mouth of Jesus, by whose
wisdom and power the affairs of the world are governed, a farewel wish was a matter
of a very different kind. His peace, his parting blessing, would draw down all man-
her of felicity upon those who were the objects of it. Accordingly, he encouraged
his disciples from that consideration, under the prospect of his departure, desiring
them not to be in the least anxious about what was to befal them after he was gone.
Moreover, he bade them remember what he had told them before, namely, that though
he was to die, he would rise again from the dead. Ye have heard how I said unto you,
I go away and come again unto you. If ye loved me, ye would rejoice because I said,
I go unto my Father ; for my Father is greater than I. These words aſſord a strong
argument for the proper divinity of our Lord. For had he been a mere man, or even
a creature of the highest order, the comparison would have been foolish and imperti-
ment. And now I have told you before it come to pass, that when it is eome to pass
LIFE OF CHRIST. 333
*
ge might believe. I have foretold my sufferings and death in order that, when they
happen, your faith, instead of being shaken, may be confirmed. But I shall not have
much opportunity to talk with you after this, because the devil will stir up wicked
men to kill me. Hereafter I will not talk much with you ; for the prince of this
world cometh, and hath nothing in me. Be assured that I shall undergo the punish-
ment of death, not because I deserve it, but that the world may know that I love the
Father. I undergo it to shew the world how much I love the Father : for in this
I act according to his express commandunent; and as the Father gave me command-
ment, even so I do. Arise, let us go hence : let us, in conformity to the divine will, go
away, that I may enter in my sufferings. -
Having thus spoken, they finished the passover with singing a hymn, and went out
to the mount of Olives, [Mat. xxvi. 30.] And when they had sang an hymn, they
went out into the mount of Olives. The hymn which they sung was, probably, the
conclusion of that which the Jews called the Hallel, or great hymn, and, which con-
sisted of the hundred and thirteenth, with the five subsequent Psalms ; part thereof
being sung in the beginning, and part at the end of the solemnity. [Luke xxii. 40.]
...And when he was at the place, he said unto them, pray that ye enter not into temptation.
When he was come to the scene of his sufferings, he desired them to fortify themselves
by prayer, and forewarned them of the lamentable effects which his sufferings were
to have upon them ; they would make them all stumble that very night, agreeably
to. Zechariah's prophecy, ch. xiii. 7... [Mat. xxvi. 31.] Then saith Jesus unto them,
All ye shall be offended because of me this might : for it is written, I will smite the
shepherd, and the sheep of the flock shall be scattered abroad. To strengthen their
faith, therefore, he not only mentioned his resurrection, but told them where they
should sce him after he was risen. But after I am risen again, I will go before you
into Galilee. No sooner did Jesus inention the offence which his disciples were to
take at his sufferings, than Peter recollected what had been said to him in particular
before they left the house. Wherefore, being grieved afresh to find his Master still
entertaining such thoughts of him, and being now armed with a sword, the vehemence
of his temper hurried him to boast a second time of his courageous and close attach-
ment to Jesus, Peter answered and said unto him, Though all men should be offended
because of thee, yet will I never be offended. In this protestation, Peter, no doubt,
was sincere. Nevertheless, he was greatly to blame for not paying a due attention to
his Master's repeated predictions concerning his fall, for the preference which he gave
himself above his brethren, and for leaning to his own strength instead of begging
assistance of him from whom all human sufficiency is derived. Wherefore, to make
him sensible, if possible, that pride, confidence, and security, are great enemies to
virtue, his Master thought fit to forewarn him again of his danger. [Mark xiv. 30.]
...And Jesus saith unto him, verily I say unto thee, that this day, even in this night, be-
forc the cock crow twice thou shalt deny me thrice. [Mat. xxvi. 35.] Peter said
unto him, though I should die with thee, yet will I not deny thee. Likewise also said
all the disciples. They all joined Peter in professing their fixed resolution of suffering
death rather than they would deny their Master ; yet the event was exactly as Jesus
had said: from which we may learn how ignorant men are of themselves ; and that to
be virtuous, it is not enough that we form the strongest resolutions.
Our Lord spent the remaining hours of his ministry in preaching to his disciples
a long, but excellent sermon, recorded by John in the fifteenth and sixteenth chapters
of his gospel. He began with the parable of the vine, taken from the vines that were
growing around them on the mount of Olives. In this parable, he taught them the
excellency of his religion, and the nature of the relation they stocă in to him by the
$34 LIFE of cHRIST.
profession thereof. Moreover, he explained to them the advantages which accrued
to them from this relation. . As the branches of the vine draw nourishment and are
made fruitful by their union to the stock, and by the care of the dresser, so the dis-
ciples of Christ, by the belief of his religion, by the influences of the Spirit, and by
the care of providence, are made fruitful in holiness. [John xv. 1.] I am the true vine's
my gospel is the most excellent dispºnsation of religion that was ever given to men.
JMy Father is the husbandman : my religion is from God, belongs to him, and, with
its professors, is the peculiar object of his care. Every branch in me that beareth not
fruit he taketh away : though by the outward profession of religion you become mem-
bers of the visible church of God, you must remember that, of itself, this is not
sufficient to entitle you to the favour of God, the great Master of this dispensation.
You must answer the end for which it is given, by bringing forth fruit ; otherwise he
will cut you off, depriving you of all the advantages which true disciples reap from
the sincere profession and practice of the Christian religion. He told them farther,
that as the husbandman prunes the bearing branches of his vines, so God, among other
methods, suffers the lovers of virtue to be spoiled of the conveniences of this life, for
no other reason but that their virtue may grow the stronger, and become the more
fruitful. In the course of his providence, my Father sends a variety of afflictions upon
every one who sincerely makes profession of my religion, and who diligently en-
deavours to obey its precepts, spoiling him of the temporal enjoyments which engage
his affections, and render him unfruitful. - w
These things Jesus said to reconcile his disciples to the persecutions that were
coming on them ; perhaps, also, he had in his view the other methods which God
makes use of for purifying his people; for in the following verse, he represents his
disciples as cleansed through the word he had spoken unto them. The doctrine I have
preached to you by the blessing of God, has cleansed you from many evil affections,
has inspired you with holy desires, and invigorated you with good resolutions ; so
that, like the pruned branches of the vine, ye are fitted to bring forth fruit. Yet
there is still need to caution you against backsliding. Continue stedfast in the belief
and profession of my religion, and be diligent in the practice of its precepts; for this
is the method to derive from me all needful supplies, particularly the influences of
my Spirit, the comfort of my presence, the direction of my word, and the protection
of my providence. Your continuing in the belief, profession, and practice, of my
religion, is as necessary to your performing good works, as the continuing of the
branches in the vine is to their fruitfulness. To make you sensible of this, was what
I proposed when I told you that I am the true vine, and you the branches. I must
therefore repeat it again, that sincerity in the belief, stedfastness in the profession,
and diligence in the practice, of my religion, followed, as they always are, with my
blessing and assistance, are the only means of making a man remarkably fruitful in
holiness. He that abideth in me, and I in him, the same bringeth forth much fruit :
jor without me, separated from me, in allusion to the vine and his branches, ye can do
nothing. If you apostatize from me, and are deprived of my influences, you can do
nothing for your own sanctification and salvation. To shew you further the necessity
of abiding stedfastly in the belief and profession of my religion, I would propose to
your consideration the dreadful effects and punishments of apostacy. By apostacy
you separate yourselves from me, and deprive yourselves of all the advantages which
accompany the sincere belief, stedfast profession, and diligent practice, of my religion,
particularly the influences of my Spirit, the direction of my word, and the protection
of my providence ; also the pardon of your sins, and the enjoyment of heaven. Nor
is this all : you shall be punished, as apostates; for you shall be cast out of the
-*
£IFE of CHRIST. - 333
presence of God, and gathered into hell, where you shall be burned as withered
branches, persons fit for the flames. Grotius thinks that in this verse Jesus points
out to the apostles, in an obscure manner, the crime and punishment of Judas, one of .
their own number, as an example and warning to them. - * -
Our Lord, having thus exhorted the twelve as disciples and private Christians,
proceeds to give them directions as apostles or preachers, commissioned by him to
teach his religion to the rest of mankind. [John xv. 7..] If ye abide in me, and my
words abide in you, ye shall ask what ye will, and it shall be done unto you. If ye
abide in me in the sincere profession and practice of my religion, and my words abide
in you ; if ye faithfully teach mankind my doctrines and precepts, notwithstanding
the difficulties you meet with in this work ; you may ask any miracle you please in
confirmation of your authority, and it shall be granted unto you. But though this
be the primary meaning of the passage, it may, in a limited sense, be understood also
of the pious prayer of all good Christians, as Dr. Clarke ohserves. As the end for
which my Father has given the gospel dispensation to men is to make them fruitful
in holiness, you, my apostles, by spreading the true knowledge thereof through the
world, and by reforming yourselves and others will do honour unto God’s wisdom
and goodness in bestowing this dispensation upon you. Moreover, by your diligenge
in preaching and practising my gospel, you shall shew yourselves to be real disciples
to me, who am the author of the gospel, and who have chosen you to be my assistants
in spreading the knowledge of it through the world. The friendship which I have
shewed you, and the honour which I have conferred on you of preaching the gospel,
is of the same kind with the friendship and honour conferred on me by the Father.
Continue ye in my love: beware of doing any thing inconsistent with your character
as my apostles, or which will diminish my love towards you. If you carefully perform
all the things which I have enjoined you, both as my apostles and private Christians,
you shall ever be the objects of my love; even as I have exactly performed all the
duties of my mission, all the things which my Father enjoined me for the salvation
of the world, and on that account am the eternal object of his warmest love.
I have spoken these things, hoping they will influence you to keep my command-
ments, whereby you shall be the objects of my love; and, in the consciousness thereof,
shall be filled with the same kind of joy which I feel from obeying my Father's com-
mandments, and from the consciousness of his love. I have spoken these things like-
wise, that your eternal joy may be full in heaven, where you shall shine as stars,
because you have turned many to righteousness. Others translate the passage in the
following manner ; I have spoken these things, hoping that, by your diligence in
obeying them, I shall always have cause to rejoice in my friendship, in the honour I
have conferred on you, and in the eternal possession of heaven. This is my command-
ment ; that ye love one another as I have loved you ; as I told you before, [John xiii.
34.] the chief of all the commandments which I enjoined you, whether as apostles
or private Christians, is, that ye love one another : I do not mean after the hypo-
critical manner of the world, who often love in word and in tongue, whilst nothing
is more remote from their heart; but in the sincere, tender, constant manner of my
love to you. He was thus earnest in pressing them to mutual love, not only because
the great design of his gospel is to promote mutual love, but because this virtue, ex-
ercised by the apostles among themselves and towards all mankind, was one great
means of making their preaching successful, just as Christ's immense love to men
will always have a great influence in drawing us to him. Greater love lºw:h no man
than this, that a man lay down his life for his friends ; my love to you is stronger
than death; for I will lay down my life for you. A greater degree of love than this,
336 LIFE OF chriST.
never existed in the world. This is the love I pear towards you, and which I recommend
as the pattern of your love to one another. Ye are my friends if ye do whatsoever I com-
mand you. Jesus had commanded them to love one another as he loved them ; [John xv.
13.] he insinuated that he loved them so as to lay down his life for them. Wherefore, in
this verse, he tells them he would reckon them his friends if they laid down their lives
for one another ; that being the thing he commanded them, by enjoining them to love
one another after the pattern of his love to them. The plain proposition of this pre-
cept might have terrified the apostles; but to insinuate it in the beautiful manner
our Lord has done, was altogether necessary for the direction of men, who, by preaching
the gospel, were to put their lives in jeopardy every hour, and who at last were to
lose their five: in that cause for the benefit of the world. Henceforth I call you not
servants : for the servant knoweth not what his Lord doth. Though the distance that
is betwixt you and me, and your obligations to obey me, might have warranted me to
treat you as servants, and particularly to conceal from you my counsels and designs, I
have not in that manner aeted towards you. But I have treated you as friends ought
to be treated : I have admitted you into all the familiarities of friendship ; for I have
all along communicated to you the most important of those gracious counsels which
my Father, as the expression of his friendship, imparted unto me ; nay, I have com-
missioned you to reveal them to the world, and have made you, not only my friends,
but my assistants, in the great work of saving the world. From this consideration,
therefore, as well as out of gratitude to me, you ought to lay down your lives in the
cause. Accordingly, it is added, Ye have not chosen me, but I have chosen you, and
ordained you, that you should go and bring forth fruit, and that your fruit should re-
main. You have not, as principals in this affair, adopted me your associate ; but I,
the great author of the gospel, have adopted you as my associates, to share with me
in the vast honour of giving a new religion to the world. For I have ordained you
my apostles, that you should go out into the world fraught with the doctrines of
salvation, by the preaching of which you shall, produce a general reformation both
in the opinion and manners of the heathens, greatly to the honour of God; inasmuch
as the Christian religion, thus planted by you, shall endure to all ages :-that what-
soever ye shall ask of the Father in my name, he may give it you. I have clothed
you with the dignity of my apostles, that whatsoever miracle you shall ask of God,
for the confirmation of your doctrine, or for the success of it, the consideration of
your character, and the end for which you ask it, may induce him to grant it, especially
iſ, in your prayers, you plead the relation you stand in to me as my apostles.
These things I command you, that ye love one another. I have explained to you the
high nature and vast importance of your office as my apostles, and I have put you in
mind of my loving you so as to die for you, that I may inspire you with ardent love
to one another. You will need the help of this principle much in the execution of
your office. It will animate you to be diligent, it will inspire you with fortitude,
it will enable you to lay down your life in the cause : for that you will meet with
opposition and persecution while you preach the gospel is certain ; only it needs not
surprise you, when you consider how I, your Master, have been hated and persecuted
by the Jews. If the generality of men in all countries shall oppose and persecute you,
as most certainly they will, you must encourage yourselves under these difficulties,
by remembering that I, your Lord and Master, bave suffered the same things from
the Jews. Moreover, you should consider that [John xv. 19.] If ye were of the
world, the world would love his own. If yout dispositions and actions were like
those of the bulk of mankind ; if you flattered men in their vices, and framed
your doctrines into a consistency with their passions and interests, no doubt you would
LIFE OF CHRIST. . - t 337;
fileet with general approbation, and be much caressed. But because your dispositions
and actions are very different from those of the world, and because I have separated
you from secular affairs, and commissioned you to oppose all false religions, to reprove
men's vices, and to press the necessity of a general reformation, therefore the bulk of
mankind every where will hate and persecute you. - .
Remember the word that I said unto you, the servant is not greater than his lord.
If they have persecuted me, they will also persecute you. To reconcile you to the
persecutions you are to meet with, you ought always to bear in mind what I told you
on this subject the first time I sent you out; that no servant can expect to be treated
better than his Master ; and therefore, seeing they have persecuted me, they will
naturally persecute you. You are to expect they will keep your saying only if they
have kept mine ; therefore, by the reception which my doctrine meets with, you may
judge how yours will be relished. But all these things will they do unto you for my
names' sake, because they know not him that sent me. None of the evils which you
shall suffer on my account, or the gospel's, will flow from any deficiency in the evi-
dences of my mission, or from any fault that can justly be found with the gospel.
They will all flow from your persecutors being ignorant of the nature and perfec-
tions of the true God, who has sent me into the world, and of the doctrines of re-
ligion published to them under former dispensations. I assure you it is so ; and
when the things happen you will actually find this to be the case. Withal, the con-
sideration of it will strengthen you not a little. However, the ignorance of the Jews.
in particular will not excuse them, seeing they have had more than sufficient means of
information. If I had not appeared in person among them, according to their own.
prophecies, and proved my mission by arguments which put it beyond all reasonable.
possibility of doubt, they would not have been so much to blame for rejecting the
gospel : but now that all the things foretold by Moses and the prophets are fulfilled
in me, that my gospel is every way worthy of God, and that my mission from God is
sufficiently proved by my miracles, they have no plea whatever to excuse their unbelief.
In short, this clearness of evidence wherewith my mission is attended, makes the
crime of rejecting me equal to, if not the same with, the crime of rejecting God.
[John xv. 23.] He that hateth ºne hateth my Father also. The proofs of my mission
which I have principally in view are my miracles, concerning which I must observe,
that if they had not been more in number, and greater than the miracles of Moses,
the Jews would not have been to blame for rejecting me, who am come to abrogate:
the institutions of Moses. If I had not done among them the works which none other
*man did, they had not had sin. But now they have both seen and hated me and my
Fathor. In my miracles, which are greater than any hitherto exhibited, they have
seen, or might have seen, who I am, namely, the only begotten Son of God. In these
miracles, likewise, they have seen who is my Father; for the glory of the whole.
divine perfections shineth in my miracles. Nevertheless, they have rejected me who
have performed these miracles, and my Father likewise who sent me to perform.
them ; so that they are utterly inexcusable. But this cometh to pass, that the word.
might be fulfilled which is written in their law, they have hated me without ſt cause.
Be not surprized that I, who am Messiah, have been rejected of the Jews. It hath:
happened according to the prediction of their own prophets. For your encouragement,
however, I assure you, that they will not always continue thus obstinately bent against
me and my religion. When he who is to comfort you under all your troubles; by the
aid he will afford, and who, on that account, is justly styled the Comforter; when
this person is come, whom I will send unto you from the Father to remain alwāys with
you, even the Spirit of truth, which provº, from the Father, he shall bear witness.
• . . . . . . A x . . * * *
338 . LIFE of CHRIST.
to me and to my religion so effectually, that many of the Jews shall be converted,
*And ye also shall bear witness, because ye have been with ºne from the beginning.
In process of time, men's eyes shall be opened to discern the authority of your tes-
timony: they shall give credit to your reports concerning me, because ye have been
my companions from the very first, consequently eye and ear-witnesses of all that I
have done and said ; so that after awhile you shall bear witness concerning me, and
preach my religion far more successfully than, it will be in your power to do at the
beginning, before the Spirit has descended. . . .
[John xvi. 1.] These things have I spoken unto you that ye should not be offended. The
things which I have now told you concerning the hatred of the world, the reason
of that hatred, the dishonour done by it to God, the punishment wherewith it shall
be followed, and the supernatural assistance which you shall receive, I have spoken
to keep you from taking offence at the further discoveries I am going to make of the
evils you shall be exposed to, and to prevent your being overcome by those evils when
they befal you. The Jews will excommunicate you as the most execrable of men ;
nay, to such a length will their hatred of you carry them, that whoever killeth you
will think he doth the most acceptable thing possible unto God. And these things
will they do, because they have not known the Father nor me. They will excommu-
nicate and kill you, and, in so doing, will think they serve God ; because they are
ignorant of his will concerning the abolition of the Jewish economy, and the establish-
ment of the new dispensation ; also because they do not know me to be the Messiah,
and mistake the nature of my religion. For, seeing Jesus is here speaking of the
Jews, he cannot be supposed to say that they did not know God in general, but only
that they did not know his will concerning the gospel. * -
But these things have I told you, that when the time shall come ye may remember
that I told you of them. Ibave spoken these things to you, that when they come to
pass you may remember that I foretold them, which, indeed, will be of manifold
advantage to you, both as it will convince you that these things did not happen beyond
my expectation, and as it will hinder them from surprizing or discouraging you.
These things I said not to you from the beginning, because I was with you. From Mat.
x. 17.28, it appears that Jesus plainly enough foretold the persecutions which his
apostles and disciples were to meet with after his death. I did not inculcate these
things upon you from the beginning ; I did not frequently insist upon them, because
the lesson would come time enough before my departure : or by these things we may
understand the Jews' ignorance of God's designs, and their ignorance of Jesus as
Messiah ; particulars which he had just now mentioned as the causes why the Jews
would persecute his apostles, and which, no doubt, were more afflicting to the latter
than the persecutions themselves; because these persecutions they supposed would
end in the enjoyment of the kingdom ; whereas, the rejection of their Master cut off
their hopes all at once. But now I go my way to him that sent me, and none of you
asketh me, whither goest thou ? But now that my ministry is drawing towards a
conclusion, and I am going to him, that sent me, I could no longer defer speaking of
these things to you. In the mean time, I cannot but take notice, that though F
mentioned to you my departure once before, [John xiii. 33.] none of you has inquired
of me the reasons of my departure, nor the effects of it. . However, I impute this to
the deep impression which my prediction concerning the persecutions you are to
meet with when I am gone hath made upon you, filling you with sadness, and en-
grossing your thoughts. But because I have said these things unto you, sorrow hath
jilled your hearts. JWevertheless, I tell you the truth: it is expedient for you that I
go away; for if I go not away, the Comforter will not come unto you ; but if I depart,
IIFE of CHRIST. . 339.
I will send him wnto you. Though you have not asked the reasons of my going away,
I will declare them to you. Hear them then : it is necessary even on your account
that I depart; because if I do not go away, and take possession of my mediatorial
kingdom, the Comforter, by whose assistance, as I told you, [John xv. 26.Jyou are to coa-
vert the world, will not be given you : whereas, if I depart and take possession of my
kingdom, I will send him unto you as the first fruits of the exercise of my kingly power.
...And when he is cožie, he will convince the world of their sin, of my righteousness, and
of my title to government. This description of the office of the Holy Ghost seems to
be taken from the office of an advocate at the bar, who, by producing witnesses, and
pleading upon the proof, shews his adversary to be guilty of the crimes laid to his
charge, or clears the innocence of his client falsely accused, and gets justice executed
upon the guilty. When the Comforter comes, he will, by the miraculous effusion
of his gifts, convince the world of the sin they commit in disbelieving me, who,
though absent, am able to confer such extraordinary powers on my ministers. Ac-
cordingly we find that multitudes of the Jews were thus convinced by the miraculous
effusion of the Holy Ghost upon the apostles. [Acts ii. 37.] The Comforter, by
teaching you the true nature of Messiah's kingdoin, and making you explain it to
the world, will convince the Jews more especially of the fitness of my leaving the
world, of my going to the Father, and of my not returning any more till the last day.
That this is the meaning of the passage appears from the precedent and subsequent
verses, in which the latter clauses are explicatory of the former. For as the sin of
which the world was to be convinced was that of their not believing in Christ, and the
judgment was that of the prince of this world ; so the righteousness of which they
were to be convinced must have been the righteousness of Christ's going, away, and
of the disciples’ seeing him no more. And to say the truth ; considering how firmly
the Jews expected their Messiah was to erect a temporal kingdom, and to remain
with them for ever on earth, it was absolutely necessary that the Holy Spirit should
have been sent to convince them of the fitness of his departure out of the world. In
the last place, when the Holy Ghost cometh, he will convert men from idolatry to
the knowledge and practice of true religion; and by thus vigorously depriving the
devil of that dominion which he has hitherto exercised over the minds of men, he
Will convince the world of judgment; he will demonstrate, not only that the world
is governed by God, but that all power in heaven and earth is given to me, who,
by my Spirit, have dethroned the devii. Moreover, this present punishment of the
devil will be an earnest and proof of that judgment, which, at the last day, I will ex-
ecute upon him and all his adherents. - * -
[John xvi. 12.] I have yet many things to say unto you, but ye cannot bear them now.
I have many other things to tell you besides those I have mentioned ; but your pre-
judices in favour of your own nation and law, your aversion to the Gentiles, and your
weakness of understanding, are so great, that you cannot yet bear the discovery ; for
which reason, I judge it more prudent to be silent. The things our Lord had in-
view were the abolition of the whole Jewish economy, the doctrine of justification.
by faith only, the reception of the Gentiles into the church without subjecting them
to the law of Moses, and the rejection of the Jewish nation. Howbeit, when he, even
the Spirit of truth, is come, he will guide you into all truth. You will sustain no
loss by my not discovering these things to you now ; for when the Comforter comes,
who, on account of his office, is fitly styled the Spirit of truth, he will inspire you
with the knowledge of them and of every other matter necessary for you to understand.
And that you may have the greater confidence in, and satisfaction from, the revelations
which he shall make to you, know *... º not speak to you of himself, but by:
i X 2- - - - -
.346) . . LIFE of CHRIST.
my direction, revealing to you nothing but what he is commissioned to discover.
For he shall not speak of himself, but whatsoever he shall hear, that he shall speak.
Besides, his revelations shall be so full and complete, that he will discover unto you
all such future events as you may be any way concerned to know. And he will shew
3you things to come. He shall glorify me : for he shall receive of mine, and shall shew
it unto you. He shall do me great honour in this respect, that all his revelations to
you shall be perfectly conformable to the doctrines which I have taught you in person:
for though he shall be instructed and commissioned by the Father, he shall receive of
mine, and shall shew it unto you. Be not surprized that I said unto you, he shall
receive of mine, and shew it unto you ; for the whole treasures of the Father’s wisdom
belong to me. [See Col. ii. 3..] Those who oppose the divinity of Christ seem to be
at a loss for an explication of this passage. Le Clerc tells us it is highly figurative,
that the subject treated of is such as cannot be understood by reason, that the manner
of it is not revealed, and therefore that it is not possible to mark precisely the proper
sense of every expression. All these things he told thema it was their interest, as well
as their duty, to rivet in their memories, because they were his dying words. A few
hours would put an end to his life ; and though he was to rise again from the dead,
he was to remain but a very little while with them. He was soon to ascend into
heaven, and to be seated at the right hand of God. A little while, and ye shall
zlot see me . . and again a little while, and ye shall see Ame, because I go to the
Father. º - -
The terms in which Jesus had spoken of his death, resurrection, and ascension,
being very obscure, the disciples were altogether at a loss to understand them. Where-
fore, having revolved them awhile in their own minds, they asked one another privately
if they could comprehend what he meant. But each of them declared, with a kind of
astonishment, that he could affix no idea to his words at all. [John xvi. 17.] Then
said some of his disciples among themselves, what is this that he saith unto us 2 a little
while, and ye shall not see me , and again a little while, and ye shall see me : and
because I go to the Father ? They said therefore, what is this that he saith, a little
while 3 we cannot tell what he saith. Jesus, observing their perplexity, and knowing
that they inclined to ask him about this matter, prevented them, by signifying that
he knew what they had been saying. Now Jesus knew that they were desirous to ask
him, and said unto them, do ye inquire among yourselves of that I said, a little while,
and ye shall not see me , and again a little while, and ye shall see me 2 I will explain
myself upon this point: your not seeing me is an event that shall occasion great grief
to you, and joy to my enemies. From these circumstances you may collect, that by
your not seeing me I meant my dying. However, your sorrow shall be turned into
joy ; you shall see me again for I will rise again from the dead. Verily, verily, I say
wnto you, that ye shall weep and lament, but the world shall rejoice; and ye shall be
sorrowful, but your sorrow shall be turned into joy. The state of mind you shall be
in when the events happen of which I am speaking, I cannot better describe than by
comparing it to the condition of a woman in travail. During her labour she hath
exquisite pain, because the birth approaches; but as soon as she is delivered she
forgets the anguish she was in, being filled with joy that she has brought one of the
human species into the world. Just so you, my disciples, will be in the greatest
distress during the time of my departure, But as I am to rise again from the dead,
and to ascend into heaven, you will forget your sorrow, and rejoice exceedingly; and
from that time forth your joy shall be of such a kind as that it shall not be in the
power of men to rob you of it. , One great source of your joy in the period I am speak-
jug of will be that your understanding shall be enlarged and enlightened, so that
LIFE OF CHRIST. 341
you shall have no need of my personal presence with you, nor any occasion to ask
questions concerning intricate points, as you find yourselves obliged to do now. And
if ever you stand in need of instruction or assistance, or any other blessing, whether
for the propagation of the gospel or your own salvation, the Father will immediately
supply you with, upon your asking it in my name. On this occasion, I must put you
in mind that you have never yet prayed to God in my name. From this time forth,
I command you to put up all your petitions in my name, and you shall receive such
gracious answers as will exceedingly increase your joy. Hitherto ye have asked
nothing in my name : ask, and ye shall receive, that your joy may be full. Perhaps
you do not yet understand me, because I have expressed myself in dark sayings; but
you may comfort yourselves with this thought, that the time is at hand when I shall
speak no more obscurely ; but by the teaching of my Spirit, I shall shew you in plain
language the whole counsels of God relating to the erection of his church and the
salvation of men. These things have I spoken unto you in proverbs; but the time
cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly
of the Father. I repeat it to you again ; that after my ascension you shall offer up
all your addresses unto the Father through my mediation; by this I do not mean,
that I will solicit the Father in your behalf, as if he was unwilling to bestow on you the
blessings ye stand in need of: no ; the Father himself bears a warm love towards you
§º on this account, that ye have loved me, and have believed that I came from
od, . * -
To conclude : the true and proper meaning of my discourse to you at this time,
and particularly of the expression which appeared so obscure to you, is, that as I was
commissioned by the Father, and came into the world to reveal his will to mankind,
so, having finished that work, I now leave the world, and return to the Father from
whom I came. His disciples said to him, now speakest thou plainly, and speakest no
proverb. Now are we sure that thou knowest all things, and needest not that any man
should ask thee : by this we believe that thou camest forth from God. We acknowledge
that now thou speakest in such a manner as we can understand thee ; for what thou
sayest is by no means dark, like the things which thou utteredst before. Moreover, by
the things which thou hast now spoken to us, we clearly perceive that thou knowest
the hearts of men, and that in conversing with men thou hast no need that they should
tell thee their thoughts by any question. In short: thy knowledge of our hearts
fully comwinces us that thou art come from God. It seems, through the whole of this
discourse, Jesus had obviated the objections and answered the questions which the
apostles were going to propose, or would gladly have proposed to him. Jesus an-
swered, do ye now believe 2 behold, the hour cometh, nay, is now come, that ye i shall be
scattered, every man to his own, and shall leave me alone ; and yet I am not alone,
because the Father is with me. Are ye now, at length, fully persuaded that I am the
promised Messiah be on your guard. Your faith in me is not so firm but it may be
shaken. For the time is coming, nay, is come already, when every one of you shall
desert me, flying wherever you think to be in safety from the approaching danger, so
that I shall be left singly to encounter mine enemies. Nevertheless, I am not alone,
because the Father is with me continually. I have said these things to you, concerning
my departure out of the world, concerning the coming of the Holy Ghost, concerning
my resurrection from the dead, concerning the Father's hearing your prayers, and
concerning the trial you are to be exposed to, in order that you may have consolation
in the prospect of the benefits you are to receive, and not be terrified when the afflic-
tions draw nigh which are to overtake you. The truth is, you shall have great tribu-
bation in this present life, because the malice of men will every where pursue yout
848 Life of christ
*s
nevertheless, be not discouraged, rather take heart by reflecting how, through con-
stancy and patience, I have overcome the malice of the world, and that I am able to
make you overcome it in like manner also. . . . .
As the beauty of the succeeding prayer would be obscured by mutilation, we con-
ceived that we could do it the most justice by giving the whole complete in the trans-
lation of Dr. Campbell, a translation which casts considerable light on some important
particulars. . . . . . . -
[John xvii. 1.26.] “When Jesus had ended this discourse, he said, lifting up his
eyes to heaven, Father, the hour is come ; glorify thy Son, that thy Son also may
glorify thee; that, being endowed by thee with authority over all men, he may bestow
eternal life on all those whom thou hast given him. Now this is the life eternal, to
know thee, the only true God, and Jesus the Messiah, thy apostle. I have glorified
thee upon earth ; I have finished the work which thou gavest me to do. And now,
Father, glorify thou me in thine own presence, with that glory which I enjoyed with
thee before the world was. - -
“I have made known thy name to the men whom thou hast given me out of the world,
They were thine ; and thou gavest them me ; and they have kept thy word. What-
soever thou hast given me, they now know to have come from thee; and that thou hast
imparted unto me the doctrine which I have imparted unto them. They received it
(as such), knowing for certain that I came forth from thee, and am commissioned
by thee. It is for them that I pray. I pray not for the world, but for those whom
thou hast given me, because they are thine. And all thine are mine, and mine thine,
and I am glorified in them. I continue no longer in the world ; but these continue
in the world ; and I come to thee. Holy Father, preserve them in my name which
thou hast given me, that they may be one as we are. While I was with them in the
world, I kept them in thy name; those whom thou hast given me I have preserved.
None of them is lost except the son of perdition, as the scripture foretold. But now
that I am coming to thee, I speak these things in the world, that their joy in me may
be complete. I have delivered thy word to them, and the world hateth them, because
they are not of the world, even as I am not of the world. I do not pray thee to remove
them out of the world, but to preserve theri, from evil. Of the world they are not,
as I am not of the world. Consecrate them by the truth ; thy word is the truth.
As thou hast made me thy apostle to the world, I have made them my apostles to the
. And I consecrate myself for them, that they may be consecrated through the
truth. . . . . . . . *
‘. Nor do I pray for these alone, but for those who shall believe on me through
their teaching, that all may be one ; that as thou, Father, art in me, and I am in thee,
they also may be one in us, that the world may believe that thou hast sent me; and
that I have given them the glory which thou gavest me, that they may be one as we
are one : l in them, and thou in me, that this union may be perfected, and that the
World may know that thou hast sent me, and that thou lovest them as thou lovest me.
Father, I would that where I shall be, those whom thou hast given me may be with
me, that they may behold my glory which thou hast given me, because thou lovedst
me before the formation of the world. Righteous Father, though the world knoweth
not thee, I know thee ; and these know that I have thy commission. And to them I
have communicated, and will communicate, thy name, that I being in them, they may
share in the love wherewith thou lovest me.” -
. On this prayer we remark: 1. That the denominating the Father the only true God,
is evidently not meant to deny the divinity of Jesus Christ, but to distinguish the
Jehovah of Israel from the false gods of the heathen, To mention no other passage, .
…”
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LIFE of CHRIST. als
the very first verse of this gospel asserts the important doctrine of our Saviour's God-
head in the most express and explicit language. 2. The glory which Christ had with
his Father was not merely predicted, but possessed, before the world began. This
also is evident from the verse we have just now cited. 3. The sanctification, or, as
Dr. Campbell more properly translates it, the consecration, which is here spoken of
with respect to Christ and his people, signifies a dedication to sacred purposes, like
that of the priest, the altar, and the sacrifice, under the law. Nothing more power-
fully counteracts the love of sin, than the consideration that we are redeemed to be
kings and priests to our God, and to the Lamb ; and that therefore, being members
of an holy kingdom, it becomes us not to be partakers of the unfruitful works of dark-
ness. 4. This prayer is evidently divided into two parts; the first, which terminates
with the nineteenth verse, particularly relating to the apostles; and the latter part of it,
to the Christians who should helieve through their preaching. 5. It appears that the
whole dignity and happiness of Christians consist in their union with the Son, and
through him with the Father; a doctrine which our Lord had beautifully illustrated
in his late discourse concerning the vine and its branches. -
When our Lord had terminated this prayer, he went with his disciples to a place
near the mount of Olives, which was called Gethsemane. This is supposed to be a
field which was crossed by the brook Cedron; and in it, on the other side of the
brook, opposite to the mount of Olives, was a garden, commonly known by the name
of the garden of Gethsemane. Having entered into this garden, he left the greater
part of his disciples, probably, as a watch at the door while he took with him Peter,
sjames, and John, to be the witnesses of his agony, as they had been of his transfigu-
ration, . A sore amazement, attended with all the bitterness of sorrow, now seized
upon his soul. After commanding his three most favourite disciples to watch, he
went forward about a stone's cast ; and, finding his human nature inconceivably bur-
dened, he fell on the ground, and besought his heavenly Father, that if it were possible,
or consistent with the great end of his mission, he might be delivered from the suf-
ferings that were then laying upon him. That it was not the mere apprehension of
dying on the cross that so heavily afflicted him, is evident from this, that to suppose
it, would be to degrade our Lord’s character infinitely. Make his sufferings as ter-
rible as possible ; clothe them with all the aggravating circumstances imaginable ;
yet if no more is included in them than the pains of dying, Jesus, whose human nature
was strengthened by its union with God, would not have shrunk at the prospect, when
many of his followers have endured more terrible deaths without the least emotion.
The difficulty is solved when we recollect, that the Lord laid upon him the iniquities
of us all ; and that, therefore, the sense of that strong aversion which God has to
every species of sin, was, no doubt, the heavy burden that pressed so heavily upon him.
Under the pressure of this heavy load, he first pºured out his soul in prayer ; and
then, returning to his disciples, mildly rebuked them, but more especially Peter, who
had so much boasted of his strength, for being found sleeping at such an unseasonable
hour. But such was the mildness of his disposition, that even now he half excused
those whom he thus reproved, acknowledging that the spirit was willing, though the
flesh was weak. He then a second and third time retired to supplicate his Father,
and, returning to his disciples, found them a second and a third time sunk in slumber.
It is remarkable, that between his two last prayers, an angel was sent to succour him,
which is, by some, understood to imply, that now the divinity withdrew his usual
support. His third prayer appears to have been more vehement than the rest, his
perspiration having the colour and consistency of drops of blood. There is no reason
for supposing this miraculous, as it has happened in a few other instal:ces, Voltaire
y
sº * LIFE of CHRIST.
himself being witness; but it serves to mark the extremity of his sufferings; and as
it is an event of a very unusual kind, serves to strengthen the credibility of the gospel
history. When he rose up from prayer, he came to his disciples, and said unto them,
why sleep ye * behold, the hour is at hand, and the Son of man is betrayed into the hands
of sinners. Rise, and let us be going, behold he is at hand that doth betray me. *
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LIFE of CHRIST. - 345
CHAPTER xiv.
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Peter thrice denies'his''Master—Jesus is eramined before the council, and condemned
as guilty of blasphemy---Judas hangs himself-ghrist is brought before Pilate---
Pilate refuses to cºndemn him, but declares him innocent—he is sent to Herod, who
treats him reproachfully—Barabbas releasedinstead. ºf ‘Christ-Pilate at length.
condemns him to appease the multitude--he is scourged, crowned with thorns, and buf-
fetted---he is led forth and crucifted between two thieves---a superscription is put upon
the cross---Christ is reoiled by the mob, the rulers, the priests, and one of the thieves---
a miraculous darkness ºverspreads the earth---Christ expires—-an earthquake---the
observation of the centurion--the conduct of Mary Magdalene and other women---
Christ's side is pierced; his body is begged by Joseph of Arimathea, and wrapped in
spices by Nicodemus-be is ſaid in the sepulchre, and secured by a stone—the seal of
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WHILE Jesus was pouring forth his soul in the most bitter agonies in the garden,
his enemies were indulging a malicious joy to think their plots for his destruction
were now likely to be very soon accomplished. Having obtained a cohort of Roman
soldiers commanded by their proper officer; they joined with these a number of their
own servants and dependants, and placed the whole under the direction of Judas, while
they themselves followed in the train. This motley multitude was armed with swords
and staves, and furnished with lanterns; because, though the moon was full, the sky
might be clouded, or which is more probable, it was a dark and shady place to which
Jesus had retired. The sole object of Christ's persecutors appears to have been his
destruction, without intending to involve! that of his followers. It was, therefore,
necessary, that the soldiers should be able to distinguish him with scCuracy, and
therefore Judas had appointed to salute him with a kiss, as a sign that he was the pro-
per person for the soldiers to take into custody. The better to accomplish his detested
design, the traitor appeared at a little distance before ; and, having approached his
Master in the garden, called him by that appellation, and instantly proceeded to kiss
him, as the strongest token of reverence and affection. It was, perhaps, his wish to
appear as one that apprized him of his danger; but if so, Christ immediately de-
tected the imposture; but, retaining his usual mildness, said to him, friend, wherefore’
art thou come 2 betrayest thou the Son of uqn with a kiss &
- - - Y y



*346 LIFE OF CHRIST,
The appºinted time of our Lord's sufferings being now come, he made no attempt
to escape from his enemies, but went forth to meet them, and asked them whom it was
that they were thus eagerly pursuing. They replied, Jesus of Nazareth. Jesus
saith unto them, I am he ; and immediately the whole band of men walked involun-
tarily backward, and fell to the ground. This display of omnipotence glorified the
Lord Jesus Christ, by shewing that he could easily have resisted his enemies, and even
punished their temerity; but he freely gave up his life to fulfil his wise and benevolent
designs. They, probably, supposing that the shock which they had experienced pro-
ceeded from the operation of some infernal power, by whom the priests had asserted
the miracles of our Saviour to have been performed, rose from the ground, and advanced
a second time to apprehend him. He then surrendered himself into their hands, only
desiring that they would peaceably dismiss his disciples, who had not yet done their
º: work, nor received sufficient strength to prepare them for martyrdom. Some
of the soldiers now rushed forward and seized him, while his disciples, standing by,
were filled with the deepest amazement and concern. One of them, Simon Peter,
determined now to perform his promise of abiding stedfastly by his Master, even unto
death ; and therefore, hastily snatching his sword from the scabbard, smote off the
right ear of one Malchus, a servant of the high-priest, who was probably uncommonly
officious upon this occasion. He would, no doubt, have attacked the whole band,
had not Jesus checked him by observing, that all they that take the sword shall perish
with the sword. . This passage is understood not less than three different ways. Some
take it as an absolute prohibition for any of the followers of Christ to engage in acts of
hostility : others regard it only as an intimation to Peter that his defence was unsea-
sonable, and only likely to procure the destruction of himself and the other apostles :
and a third opinion is, that it is a prediction that God would punish the Jews, the
murderers of his Son, by giving them up to perish by the swords of the Romans. And
whereas, continued Jesus, you seem now to be greatly alarmed at beholding me sur-
rounded by a single cohort or regiment of Roman soldiers, my heavenly Father, if it
were consistent with the end of my mission to make such a request, would immediately
afford me the assistance of more than twelve legions of angels, beings, one of which was
able singly to destroy the whole army of Sennacherib. But this is not the intent of
my coming into the world, which is to drink the cup of suffering that is ready prepared
by my Father. Then, asking permission of the soldiers that held him, he touched
the car of the wounded man, and either restored that member to its place, or, at least,
instantly healed the wound. Then, turning to the chief priests, captains of the temple,
and members of the sanhedrim, he asked them why they collected such a mighty force
to arrest one who had always taught openly in the temple, and never attempted to
resist their power. But he himself assigned the reason : this is your hour, and the
power of darkness ; and it is necessary that these things should be done for the accom-
plishment of the scriptural predictions, which have been delivered by the prophets.
His disciples then fled, while he was bound and led away as a prisoner.
The evangelist Mark has recorded a circumstance which strongly marks the con-
fusion and uproar of that dreadful might. A young man, probably awakened by the
noise, came out with no other covering than that of a linen garment, such as the peasants
of Egypt and Syria make use of both to sleep upon and to wear. Some of the soldiers
laid hold on him, perhaps injest ; and he was so apprehensive of being made a pris-
ºner, that he fled away naked, notwithstanding the aversion which the inhabitants of
the East have to be seen in that condition.
Christ was first conducted to Annas, who was a person much reverenced by the Jews,
being tather-in-law to Caiaphas, and having himself performed the office aſ high-priest,
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LIFE OF CHRIST, 347.
But he refusing to act singly in the affair, Christ was conducted to the palace of the
high-priest Caiaphas, where he found the chief priests, the elders, and the scribes,
assembled together.
The apostles, no doubt, were in great consternation when their Master was appre-
hended, as appears from their having forsaken him and fled. Some of them, however,
recovering out of the panic that had seized them, followed the baud at a distance,
to see what the Gnd would be. Of this number was Peter, and another disciple, whom
John has mentioned without giving his name, and who is therefore supposed to have
been John himself. This disciple, whoever he was, being acquainted at the high-priest's,
got admittance, first for himself,” then for Peter, who had come along with him.
But the maid who kept the door, concluding that Peter was a disciple also, followed
him, after a little while, to the fire, which was kindled in the midst of the hall; and,
looking carnestly at him; charged him with being a disciple of Jesus. Her blunt
attack threw Peter into such confusion, that he flatly denied having had any acquaint-
ance with Jesus of Galilee. Thus the apostle, who had formerly acknowledged his
Master to be Messiah, who was honoured with the keys of the kingdom of heaven,
and who had most confidently boasted that he would not forsake him in the greatest
dangers, became guilty, in the hour of trial, of the most despicable cowardice. After
having stood a little while longer at the fire, he went out into the porch, hoping,
probably, to conceal his confusion, and there heard the cock crow for the first time.
He had not long, however, remained in the porch, before he met with another servant,
or servants, who again charging him with being a disciple, he replied, man, I am not.
As Matthew and Mark both mention a maid as being the person who; on this second
occasion, nonplussed Peter, it is probable, though the greek word translated man
will apply to either sex, that both a male and a female servant attacked him on this
present occasion. Torn by a variety of different passions, and finding that not even
the porch would afford him concealment, he again returned to the fire, resolving,
if possible, to wait the result. Here, however, he met with a kinsman of Malchus,
who vehemently charged him with being a member of the Galilean faction. Being
now filled with a greater panic than ever, he not only resolutely denied the fact, but,
to give the better colour to the lie, he invoked the eternal God as a witness, and
imprecated the most deadly curses on his head, if he had the slightest acquaintance
with Jesus of Nazareth. This was, however, the utmost limit at which the wick-
edness of Peter was suffered to arrive ; for he had no sooner denied his Master the
third time, than the cock again crew; and, probably, either awakened in him the first
convictions of his sin, or, at least, made him look to his Master, in order to sec if he
was taking notice of what had happened :- but at the same instant, Jesus, turning:
about, fixed his eyes on his cowardly disciple. The look pierced him ; and, with the
crowing of the cock, brought his Master’s prediction afresh into his mind. He was
stung with deep remorse ; and being unable to contain himself, he covered his face
with his garment, went out, and wept bitterly. The whole of this transaction brings
into our view the weakness of human resolutions; the danger of self-confidence, the
forgiving mercy of Jesus, and the powerful influence of his love in subduing the most
rebellious passions of the heart.. -
Luke here introduces the account of the cruel mockings which "our Lord Jesus en-
dured in the palace of the high-priest, though it was not quite certain whether this
took place before or after his examination. And the men that held Jesus mocked him
and smote him. JAnd when they had blindfolded him, they struck him on the face, and
asked him, saying, prophée" i. e. inform us by thy pretended supernatural knowledge, .
Yy 2.
348 * LIFF of christ.
who is he that smote thee 3 And inany other things blasphemously spake they against
him. º - , - ‘. . - -
At length, after a delay of several hours, occasioned, probably, by the absence of
some members of the council; the court being duly constituted, and the prisoner
placed at the bar, the trial began about break of day. The high-priest commenced
his proceedings by inquiring concerning his disciples and his doctrine; why he had
collected the one, and what were the peculiar characteristics of the other. All this
was done to draw from him, if possible, an explicit declaration, whether or not he was
the Messiah ; that if he acknowledged he was not, he might be punished for accepting
the honours that were due only to that illustrious character; and that if he laid
claim to the title, he might be condemned as a blasphemier. Justly deeming that every
attempt to make a prisoner condemn himself was unjust, our Lord called upon them
to prove their accusation by witnesses, alleging that if it were well founded, this might
easily be done, as he had constantly taught in theidemple: An officer that stood by,
hearing him give such an answer to the high-priest, smote him with the palm of the
hand, as one that did not sufficiently reverenee the sacerdotal dignity. Christ replied,
if I have spoken evil, bear witness of the cvil, by shewing wherein it consists; but if
well, why smitest thou me? . . . . -
When the council, found that Jesus would not thus furnish them with an oppor-
tunity to condemn him, they sought false witness against him, that they might put
him to death. For a long time they were unsuccessful, as the testimonies of those who
came forward would not agree with each other. At length, there came two false
witnesses, who asserted that this fellow, as they vilely denominated our Lord, said,
I am able to destroy the temple of God, this temple that is made with hands, and to
build in three days another temple made without hands. . They did not exactly agree
even in this testimony; but the judges before whom they spoke gladly accepted their
evidence, being before determined to crucify the Lord of Glory. The accusation
which was now preferred was a mis-statement and misinterpretation of what Christ
said when he had purged the temple at the first passover. Destroy this temple, point-
ing, probably, to his body, and I will raise it up in three days. The variations in the
statement were principally these two, that Christ never said that he would destroy
this temple, but that when the Jews destroyed it, he would rebuild it in three days ;
and that he spoke concerning the temple of his body, and not the temple of Jerusalem.
To this accusation our Lord, when called upon by the high-priest, made no reply, upon
which the council desired him to tell them plainly whether he was the Christ. He
answered, if I tell you ye will not believe, and if I also ask you, i. e. propose the proofs
of my mission, and require you to give your opinion of them, ye will not answer me,
nor let me go. The high-priest, therefore, to cut the trial short, and ensnare Jesus,
obliged him, upon oath, to tell whether or no he was the Christ. And Jesus, who
could no longer refuse to answer, said, I am. Nevertheless, or as it ought rather to be
rendered, moreover, I say unto you, though I have here appeared clothed in the weak-
mess of humanity, hereafter ye shall see the Son of man sitting on the right hand of the
power of God, and coming in the clouds of heaven to judge the nations of the earth.
Then said they all, a number of them crying out together, as in great astonishment at
his blasphemy, art thou then the Son of God 2 And he said unto thº, ye say that I am,
which, in the Jewish mode of speaking, was a strong affirmation. When the high-
priest heard our Lord’s second reply, he solemnly rent his clothes, which he was not
allowed to do in cases of common grief, crying out that he had spoken blasphemy,
and appealing to the council that they needed no further witness. . With this the coun-
cil fully agreed, and immediately condemned him as deserving of death-

LIFE of CHRIST. :* 349
* Then did Christ suffer a severe and cruel buffetting, similar to, if not the same as,
that which we have already described. Thus, as it is excellently observed, was the
judge of the world placed at the bar of his own creatures, falsely accused by the
witnesses, unjustly condemned by his judges, "and barbarously insulted by all. Yet
because it was agreeable to the end of his coming, he patiently submitted, though he
could, with a frown, have made his judges, his accusers, and those who had him in
custody, all to drop down dead in a moment, or shrivel into nothing. -
The priests and elders having thus condemned Jesus, consulted together again, and
resolved to carry him before the governor loaded with chains, that he, likewise, might
give sentence upon him. It happened very conveniently for their purpose that the
governor was now at Jerusalem, on account of the concourse of people that assembled
at the feast, as otherwise they must have gone to Cesarea with him, as it was there the
chief magistrate usually resided; and they had not the power themselves of executing
any sentence which concerned life and death. It was now early in the morning, and
they themselves did not enter into the judgment hall, lest they should receive any pol-
lution that might disqualify them for eatiºs the passover. • "
In the mean time, Judas Iscariot, finding his project turn out quite otherwise than
he expected, was pierced with the deepest remorse on account of what he had done.
Therefore, to make some reparation for the injury, he came and confessed his sin openly
before the chief priests, scribes, and elders ; and, as the most decisive testimony he
could give of his Master's innocence, and of his own repentance, desired them to take
back the wages of his iniquity. They would not, however, either reverse their sentence,
or receive the money ; so that, stung with the most bitter recollection of his guilt,
he cast down the thirty pieces of silver, and went and hanged himself. Comparing
the account of the evangelist Matthew with that of the apostle Peter, in the first
chapter of Acts, it is highly probable, that he chose for his desperate purpose a tree
which grew on the brink of a precipice; and that either the branch of the tree, or the
rope with which he was suspended, giving way, he fell down, and, with the violence
of the fall, burst asunder, and his bowels gushed out. Thus perished Judas Iscariot,
a miserable example of the fatal influence of covetousness, and a standing monument
of the divine vengeance ; fit to deter succeeding generations from acting contrary to
conscience through the love of the world, for which this wretch betrayed his Master,
and cast away his soul. The thirty pieces of silver were appropriated, by the priests,
to buy the potters’ field, as a place of interment for strangers. This transaction ful-
filled a prophecy which is found in Zechariah, (though by an easy mistake of a trans-
criber, in consequence of their contracted manner of writing proper names in greek,
it is said to be spoken by Jeremy,) saying, “And they took the thirty pieces of silver,
the price of him that was valued, whom they of the children of Israel did value, and
gave them for the potters’ field, as the Lord appointed me.” The historians mentioning
the purchase of the potters’ field with the money for which Judas betrayed his
Master, being a public appeal to a very public transaction, puts the truth of this part
of the history beyond all manner of exception. - - -
Jesus being carried into the palace, and the priests, with the multitude, having taken
their station without, Pilate began by asking them what accusation they had to offer
against the prisoner. They, either wishing to extol their own regard to justice, and
their extreme unwillingness to punish any of their countrymen, or else to insinuate
that the governor had conceived an improper partiality for him, answered, if he were
not a malefactor, we would not have delivered him up unto thee. Then said Pilatc
wn to them, take ye him, and judge him according to your law, since it is not likely
that he has committed any greater crime than the laws of Caesar permit you to punish,
350 - LIFE OF CHRIST.
But the priests peremptorily refused this proposal, because it condemned the whole
of their procedure; and told him that it was not lawful for them to put any man to
death ; by which they insinuated that the prisoner was guilty of a capital crime, that
he deserved the highest punishment, and that none but the governor himself could
give judgment in the cause. The evangelist observes, that the Jews were directed
thus to speak and act, that there might be an accomplishment of the divine counsels
concerning the manner of our Lord's death, of which counsels Jesus himself had given
frequent intimations in the course of his ministry.
Pilate being obliged to proceed to the trial, the Jews began, and accused Jesus of
perverting the nation, and forbidding to give tribute to Caesar, resting their accusation
upon this, that he gave himself out to be Christ, a king. Then Pilate entered the
Mudgment hall again, and called Jesus, and enquired of him whether this charge was
Just. Jesus answered him, dost thou ask this question of thy own accord, because
thou thinkest that I have affected regal power P or dost thou ask it according to the in-
formation of the priests, who affirm that I have acknowledged myself to be a king P
Pilate answered, am I a Jew 3 and consequently acquainted with your opinions and
practices P. Thine own nation, and the chief priests, have delivered thee unto ºne
as a seditious person ; what hast thou done to merit this charge P. Jesus answered,
any kingdom is not of this world : if my kingdom were of this world, them would my
servants fight, that I should not be delivered to the Jews; but now it is evident that
*ny kingdom is not from hence. Pilate, therefore, said unto him, art thou a king then P.
Jesus answered, in the Hebrew "tyle of affirmation, thou sayest that I am a king ;
and though I am now pleading at the peril of my life, I will not deny the charge ;
for to this end was I born, and for this cause came I into the world, that I should bear
witness unto the truth. My disciples are instructed in the like doctrine; for every one
that is of the truth heareth my voice. This is what Paul calls the good confession
which he tells Timothy Jesus witnessed before Pontius Pilate. Christ's assuming the
title of king does not appear, when thus explained, to have offended Pilate, who,
probably, compared him to the wise man represented by the Stoics as having arrived
at the royal dignity by the complete government of his passions and desires; he
therefore only asked, what is this truth you profess to teach P and, without waiting for
an answer, went out again to the Jews, and saith unto them, I do not find the least
fault in the man you have thus bitterly accused ; he appears to me, on the contrary,
to be a very harmless and unoffending character.
Neither disconcerted nor abashed by this declaration of Pikate, the priests persisted
in their accusations with more vehemence than before, affirming that he had attempted
to raise a sedition in Galilee. They artfully mentioned Galilee to inflame Pilate, who,
they knew, was prejudiced against the people of that country. To this heavy charge
Jesus made no answer at all. Nay, he continued mute, notwithstanding the governor
expressly required him to speak in his own defence. A conduct so extraordinary in
such circumstances astonished Pilate exceedingly ; for he was ignorant of the divine
counsels, which were then hastening to an accomplishment.
In the mean time, desirous to get rid of the affair, wishing to conciliate the respect
of Herod, and believing that prince to be the best judge concerning an affair which is
said to have happened within his province, he sent Jesus to him immediately, as he
happened then to be at Jerusalem. The king, who had for a long time desired to see
Jesus, rejoiced at this opportunity; for he hoped to have had the pleasure of seeing
.ilm work some miracle or other. Nevertheless, because Herod had apostatized from
the doctrine of John the Baptist, and had put his teacher to death, Jesus, liberal as he
vias of his miracles to the poor and afflicted, would not work them to gratify the:
LIFE OF CHRIST. - - 351
euriosity of a tyrant, nor so much as answer one of his questions, though he pro-
posed many to him. Herod, finding himself thus disappointed, ordered Christ to be
clothed with an old robe, in colour like those which kings used to wear, and permitted
his attendants to insult him, and to ridicule his pretensions to the dignity of Messiah.
He would not, however, condemn him, heing, perhaps, unwilling to increase the
remorse which he already felt on account of the murder of the Baptist. And the
same dºy Herod and Pilate were made friends together ; for before this they were
at enmity between themselves. &
As at former passovers, the governor had obliged the people by releasing any one
prisoner whom they pleased from confinement, the crowd which was gathered together
began now to desire that they might again experience this favour. There was then in
custody a notorious villain, whose name was Barabbas, one who had excited a sedition,
in the course of which he had committed murder. Pilate, glad of this opportunity,
told the multitude that he was ready to comply with the established eustom, and would
therefore release either Jesus or Barabbas ; but as the former had not had even the
charge of murder brought against him, he wished rather that he might be the object
of inercy. Pilate is said to have done this, because he had been informed by some of
the friends of our Lord that the chief priests had delivered him from motives of envy.
While these things were doing, the governor received a message from his wife, who
happened to be with him in Jerusalem, and who had had a dream that morning about
Jesus, which gave her so great uneasiness, that she could have no rest till she sent
an account of it to her husband. The people had not yet said whether they would
have Jesus or Barabbas released to them. Therefore, when Pilate received his wife’s
message, he called the chief priests and the rulers together ; and, in the hearing of the
multitude, made a speech to them, wherein he gave an account of the examination
which Jesus had undergone at his tribunal, and at Herod's; and declared that, in
both courts, |A trial had turned out honourably to his character. Wherefore, he
proposed to ". that he should be the object of the peoples’ favour, after having
received some chastisement, which might save his prosecutors from the disgrace of
having conducted a frivolous and vexatious suit. But the chief priests and elders
persuaded the multitude that they should ask Barabbas, and destroy Jesus. And they
cried out all at once, saying, away with this man, lead him to immediate crucifixion,
and release unto us Barabbas. Pilate having again pressed them to prefer Jesus to so
abandoned a villain, they began to cry out the more exceedingly, crucify him, crucify
him. Finding it, therefore, in vain to struggle with them any longer, he called for a
bason of water, and washed his hands before the multitude, crying out at the same time,
that the prisoner was a just man, and that he was innocent of his blood. . Whether
this was done in conformity to Jewish or heathen customs, it was a striking appeal
both to the senses and consciences of the multitude; and they acknowledged it to be
such, by replying, his blood be upon us and on our children—an imprecation, the
weight of which lies heavy on the Jewish nation to this day, and has been awfully
fulfilled in a long succession of dreadful calamities. The governor, finding by the
sound of the cry that it was general, and that the people were fixed in their determi-
nation, passed the sentence which they desired.
The Romans usually scourged the criminals whom they condemned to be crucified :
with this custom Pilate complied, and his orders were executed with rigour, and pro-
bably in the presence of the Jews. - -
The soldiers having received orders to crucify Jesus, carried him into the praetorium
after they had scourged him. Here they added the shame of disgrace to the bitterness
of his punishment; for, sore as he was, by reason of the stripes they had laid on him,
352 LIFE of CHRIST.
they dressed him as a fool in an old purple robe, in derision of his being king of
the Jews. Then they put a reed into his hand instead of a sceptre; and, having
made a wreath of thorns, they put it on his head for a crown, forcing it down in
such a rude manner, that his temples were torn, and his face besmeared with blood.
To the Son of God, in this condition, the rude soldiers bowed the knee, pretending
respect ; but, at the same time, gave him severe blows, which drove the prickles of
the wreath afresh into his temples, then spit upon him, to express the highest contempt
of him. The sight of the sufferings of Jesus so far excited the compassion of Pilate,
that he determined to make another effort to procure his liberation. With this view,
therefore, he resolved to carry him out, a spectacle which might have softened the
most envenomed, obdurate, enraged enemies. And that the impression might be
the stronger, he went out himself and spake to them. [John xix. 4.]. Pilate, there-
fore, went forth again, and saith unto them, behold, I bring him forth to you that ye
qmay know that I find no fault in him. Though I have sentenced him to die, and
have scourged him that is to be crucified, I, bring him forth to you this once, that I
may testify to you again how fully I am persuaded of his innocence ; and that ye may
yet have an opportunity to save his life. Upon this, Jesus appeared upon the pave-
ment, having his face, hair, and shoulders, all covered with blood, and the purple
robe bedawbed with spittle. But that the sight of Jesus in this distress might make
the greater impression upon the multitude, Pilate, while he w8 coming forward,
cried, Behold the man 1 as if he said, will nothing make you relent P have you no.
bowels, no feelings of pity ? can you bear to see the innocent thus injured 2 Perhaps,
also, the soldiers were allowed to mock and buffet him anew on the pavement before
the multitude : for though the Jews would not take pity on Jesus as a person up--
justiy condemned, yet, when they saw one of their countrymen insulted by heathens,...
it was natural for the governor to think, that their national pride being provoked;
they would have demanded his release out of spite. But all was to no purpose. The
priests, whose rage and malice had extinguished; not only ..". of justice and
feelings of pity natural to the human heart, but that love which countrymen bear to
one another, no sooner saw Jesus, than they began to fear the fickie populace might
relent. And, therefore, laying decency aside, they led the way to the mob, crying
out with all their might, crucify him 1 crucify him 1 The governor, vexed to find
the grandees thus obstimately bent on the destruction of an innocent person, fell into a
passion, and told them plainly, that if they would have him crucified, they must do
it themselves, because he would not suffer his people to murder a man who was guilty
of no crime. But they refused this also, thinking it dishonourable to receive per-
missions to punish one whom his judge considered as undeservedly condemned ; and
perhaps, thinking that Pilate might afterwards accuse them of sedition, for executing
a sentence themselves which they had extorted from the governor by the vehemence
of their clamour. Wherefore, they told him, that as Jesus had spoken blasphemy
Ma calling himself the Son of God, they had a law handed down to them by their
ancestors, and originally received from God, by which such offenders were adjudged
to death.
When Pilate heard that Jesus called himself the Son of God, he was more perplexed
than ever, beginning to apprehend, from the comparison of this declaration with the
reports he had frequently received, that he might really be some demigod, or, some
deity in human shape, such as his religion taught him had, in many instances, ap-
peared. He therefore resolved to proceed cautiously; and, going again into the
judgment hall, saith unto Jesus, whence art thou ? art thou a mortal man, or the
offspring of the immortal gods P. But Jesus gave him no answer, lest Pilate should:
LIFE OF CHRIST.’ * 353
4
reverse his sentence, and thus frustrate the great end of his incarnation. Then Pilate
saith unto him, speakest thou not unto me? knowest thou not that I have power to
crucify thee, and have power to release thee 2 Jesus answered, thou couldest have no
power at all against me, eaccept it were given thee from above ; therefore he that de-
livered me unto thee hath the greater sin. Being sensible that you are Caesar's servant,
and accountable to him for your management, § forgive you any injury which, con-
trary to your inclination, the popular fury constrains you to do unto me. Thou hast
thy power from above, from the emperor; for which cause, the Jewish high-priest,
who hath delivered me into thy hands, and by pretending that I am Caesar’s enemy,
obliged thee to condemn me; or, if thou refusest, will accuse thee as negligent” of the
emperor's interest; he is more to blame than thou. This sweet and modest answer
made such an impression on Pilate, that he went out to the people, and declared his
resolution of releasing Jesus, whether they would or no. Finding the governor's
determination, they told him, with a threatening air, that by thus releasing one who
had endeavoured to excite rebellion, he would shew himself unfaithful to the interests
of Caesar, and therefore give them an opportunity of accusing him at Rome. This
argument was weighty, and shook the resolution of Pilate to the ground. . He was.
terrified at the very thought of being accused to Tiberias, who, in matters of govern-
ment, always, suspected t e worst, and was ready to punish every default with death.
Being thus constrained to yield, he was angry with the priests for agitating the people,
and resolved to affront them. He, therefore, brought forth Jesus a second time unto
the pavement, wearing the purple robe and crown of thorns ; and, pointing to him,
said, Behold your king ! either in ridicule of the national expectation, or to shew
how vain the fears were which they pretended to entertain about the emperor's autho-
rity in Judea ; the person who was the occasion of them being wholly unambitious,
aud suffering with the greatest resignation. But they cried out, away with him,
away with him, crucify him. Pilate saith unto them, shall I crucify your king 2
The chief priests"answered, we have no king but Caesar ; thus renouncing their allegiance
to God, giving up their hope of the Messiah, excluding themselves from every pe.
culiar claim to divine protection, and bringing down upon their heads those awful
judgments which have pursued them from that time to the present. **
The unwillingness of the governor to pass sentence upon Jesus has something in it."
very remarkable, as being totally opposite to his general character. To what then
could it be owing, that so wicked a man thus steadily adhered to the cause of justice,
and defended Christ with an uncommon bravery, till he was vanquished by the
threatenings of the grandees P And when he did yield, taking from our Lord his life,
how came he to leave him his innocence P Certainly this can be attributed to, no
meaner cause than the direction of the providence of God, who intended that, while
his Son was condemned and executed as a malefactor, his innocence should be announced
in the most public manner, and vindicated by the most authentic evidence.
The governor, having now, laid aside all thoughts of saving Jesus, gave him up to
the will of his enemies, and commanded the soldiers to prepare for his execution.
The soldiers obeyed, and led Jesus away, after they had clothed him in his own gar-
ments. It is not said that they took the crown of thorns off his head; probably, he
died wearing it, that the title which was written over him might be the better understood.
According to custom, Jesus walked to the place of execution bearing his cross, that is,
the transverse beam to which he was to be nailed, the other being at the place already.
But the fatigue of the preceding night spent without sleep, the sufferings he had under-
gone in the garden, his having been hurried from place, to place, and obliged to stand,
the whole time of his trials, the want of food, and loss of blood which he had subº.
Z z
$54 LIFE OF CHRIST.
tained, and not his want of courage on this occasion, concurred to make him so faint,
that he was not long able to bear his cross. The soldiers, therefore, laid it on one
Simon, a native of Cyrene in Egypt, the father of Alexander and Rufus, two noted
men among the first Christians at the time Mark wrote his gospel, and forced him to
bear it after Jesus, . This they did, however, not out of compassign to Jesus,
but for fear he had died with fatigue, and by that means have eluded his punish-
ment. *** * * * tºº
As Jesus went along, he was followed by a great crowd, particularly of women,
who sighèd, shed tests...best their breasts, and bitterly lamented the severity of his
lot. Jesus, whº ever felt the woes of others more than he did his own, forgetting his
distress at the very; time that it lay heaviest upon him, turned about, and, with a
benevolence and tenderness truly divine, said to them, daughters of Jerusalem, weep
not...for me, but weep for yourselves, and for your children, For, behold, the days are
coming, in the which they shall say, blessed are the barren, and the wombs that never
oare, and the paps that never gave suck. Then shall they begin to say to the mottu-
tains, fall on us ; and to the hills, cover us. For if they do these things in a green
tree, what shall be done in the dry 2 If the Romans are permitted by heaven to
inflict such heavy punishments on me, who arm innocent, how dreadful must the
vengeance be which they shall inflict on the nation whose sins cry aloud to heaven,
hastening the pace of the divine judgments, and rendering the perpetrators as fit for
punishment as dry wood is for burning.
JAnd there were also two other malefactors, or rather, “two others, who were
malefactors, were”. led with him to be put to death. [Mat. xxvii. 33.] And when
they were come unto a place called Golgotha, that is to say, the place of a skull, they
gave him vinegar to drink mingled with gall, (Mark, they gave him wine mingled
with myrrh,) and when he had tasted thereof he would not drink. When Jesus refused
the potion, the soldiers, according to custom, º quite naked, and, in that
condition, began to fasten him to the tree. But while they were piercing his hands
and his feet with the nails, instead of crying out through the acuteness of his pain,
he calmly, though erventiy, prayed for them, and for all who had any hand in his
death, beseeching God to forgive them, and excusing them by the only circumstance
that could alleviate their guilt.... their ignorance. This was infinite meekness and
goodness, truly worthy of God's only begotten Son ; an example of forgiveness,
which, though it never can be equalled by any, is fit to be imitated by all. Thus
was the only begotten Son of God, who came down to save the world, crucified by
his own creatures. Hear, O heavens ! O earth, earth, earth, hear ! The Lord hath
7tourished and brought up children, and they have rebelled against him.
As usual, the governor put up a title, or writing, on the cross, signifying the crime
for which Jesus was condemned. This writing was in black characters on a whitened
board ; and in the Hebrew, Greek, and Latin languages, that foreigners, as well as
natives, might be able to read it. All the evangelists have given an account of the
title ; but the words of it are different in each, which may seem strange, considering
that it is an inscription they have undertaken to relate, the propriety whereof lieth
in the precise words. But the difference may easily have arisen from the languages
in which the title was wrote ; for one of the evangelists may have transcribed the
words of the Greek inscription; a second might translate the Hebrew ; a third, the
latin ; and a fourth may have given a different translation of the Hebrew or Latin.
Thus the inscription of the title they be cxactly given by each of the evangelists,
though the words they have mentioned be different, especially as they all agree in
the meaning of it: Jesus of Nazareth, The KING of the Jews. When the
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LIFE OF CHRIST. 355
priests read this title they were exceedingly displeased, because, as it represented
the crime for which Jesus was condemned, it insinuated that he had been acknow-
ledged for Messiah. Besides, being placed over the head of one who was dying
by the most infamous punishment, it implied, that all who attempted to deliver the
Jews should come to the same end. Wherefore, the faith and hope of the nation
being thus 'publicly ridiculed, the priests thought themselves highly affronted, and
came to Pilate in great concern, begging that the writing might be altered. . But he
would not hear them, having intended the affront, because they had constrained him
to crucify Jesus, contrary both to his judgment and inclination.
When the soldiers had crucified Jesus, i. e. erected his cross, they divided his
garments, and cast lots for the shares. His coat was excepted out of this division,
because, being without a seam, they agreed to cast lots for it by itself. The evan-
gelists observe, that all this was done agreeably to antient prophecy, wherein these
circumstances of Messiah’s sufferings were mentioned to shew that he was to be
crucified naked, and consequently that he was to suffer a most ignominious as well
as a most painful death. And it was the third hour, and they crucified him ; or:
rather, it was the third hour when they crucified him. The evangelist means that it
was the third Jewish hour when the cross was erected, and the clothes divided ;
for he had mentioned our Lord’s being nailed to the cross in the preceding verse.
Then were two thieves crucified with him ; one on the right hand, and the other on
the left. They placed Jesus in the middle by way of mock honour, because he had,
called himself a king, and was now crowned with thorns: or, if the priests had any
hand in this, they might design thereby to impress the spectators the more strongly
with the thought of his being an impostor, and to make them look, on him as the
chief malefactor. This passage is reconciled with Luke xxiii. 33, by supposing
that Luke speaks of the mailing of the three to their crosses, whereas, Matthew and
Mark speak of the erection of the crosses. [Mark Xv. 28.] And the scripture was
fulfilled, which saith, and he was numbered with the transgressors. In giving the his-
tory of our Lord’s sufferings, the evangelists make their readers sensible, that all
the circumstances of them were fore-ordained of God. Their design was to prevent.
the offence which might otherwise have been taken at Christ's sufferings. tº
The common people, whom the priests had incensed against our Lord by the
malicious lies which they spread concerning him, and which they pretended to found
on the evidence of the witnesses, seeing him hang as a malefactor on the cross, and
reading the superscription that was placed over his head, expressed their indignation.
against him by railing on him. The rulers, having, as they imagined, wholly over-
turned our Lord's pretensions as Messiah, ridiculed him on that head : and, with a
meanness of soul which will render them for ever infamous, mocked him while in,
the agonies of death. They scoffed at the miracles of healing by which he demon-
strated himself Messiah, and promised faith, on condition he would prove his preten-
sions by coming down from the cross. In the mean time, nothing could be more.
false and hypocrifical ; for they continued in their unbelief, notwithstanding Jesus.
raised himself from the dead, which was a much greater miracle than his coming down
from the cross would have been ; a miracle, also, that was attested by witnesses,
whose veracity they could not call in question. He trusted in God; let him deliver
him now, if he will have him : for he said, I am the Son of God. And the soldiers
also mocked him, coming to liim and offering him vinegar, and saying, if thou be the
king of the Jews, save thyself. The insult did not lie in the offering our Lord vinegar.
for that was the soldiers’ common drink when mixed with water ; but it lay in what.
they said to him when they offered it, why ºved that they did him the office, not.
Z *.
As
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356 LIFE OF CHRIST.
out of compassion, but purely with a view to keep him alive, either that they might
torment him the longer, or see him descend from the cross. Or, if they did it from
compassion, they accompanied their kindness with a gibe. The thieves, also, which
were crucified with him cast the same in his teeth. Luke says, that only one of them
did so, and that the other exercised a most extraordinary faith when our Lord was
deserted by God, mocked by men, and hanged upon the cross as one of the vilest
malefactors. There is no contradiction between the evangelists, as in scripture a
single thing is often expressed in the plural, especially when it is not the writer's
intention to be more particular. See, for examples, Judges xii. 7, Mat. xxi. 7,
Luke xxiv. 6, 33, and I Samuel xviii. 21. [Luke xxiii. 39.43.] And one of the
malefactors which were hanged railed on him, saying, if thou be the Christ, save thyself
and us. But the other answering rebuked him, saying, dost thou not fear God, seeing
thou art in the same condemnation ? And we indeed justly : for we receive the due
reward of our deeds ; but this man hath done nothing amiss. And he said unto Jesus,
Lord, remember ºne when thou comest into thy kingdom. And Jesus answered,
verily I say unto thee, to-day shalt thou be with me in paradise.
When we call to mind the perfect innocence of our Lord Jesus, the uncommon
love he bare to mankind, and the many substantial good offices which he did to
multitudes groaning under the burden of their affiictions; when we think of the
esteem in which the common people held him all along, how cheerfully they followed
him to the remotest corners of the country, and with what pleasure they heard his
discourses; it cannot but be matter of the greatest surprize, to find them, at the
conclusion, rushing all of a sudden into the opposite extremes, and every body, as it
were, combined to treat him with the most barbarous cruelty. When Pilate asked
the people if they inclined to have Jesus released, his disciples, though they were
very numerous, and might have made a great appearance in his behalf, remained
quite silent: the Roman soldiers, notwithstanding their general had declared him
an innocent person, most inhumanly insulted him ; the scribes and Pharisees ridi-
culed him: the common people, who had received him with hosannas a few days
before, wagged their heads at him as they passed by, and railed on him as a deceiver :
may, the very thief on the cross reviled him. This sudden revolution in the humours
of the nation may seem unaccountable. Yet, if we could assign a proper reason
for the silence of the disciples, the principles which influenced the rest might be
discovered in their several speeches. Christ’s followers had attached themselves to
him in expectation of being raised to great wealth and power in his kingdom ; but,
seeing no appearance of what they looked for, they permitted him to be condemned,
perhaps, because they thought it would have obliged him to save his life by a miracle,
which would have broken the Roman yoke. With respect to the soldiers, they were
angry that any one should have pretended to royalty in Judea, where Caesar had
established his authority. Hence they insulted him with 'the title of king, and paid
him mock honours. The common people seemed to have lost their opinion of him,
because he had neither convinced the council, nor rescued himself when they condemned
him. They began, therefore, to look upon the story that was industriously reported
of him, viz. his having boasted that he could destroy and build the temple in three
days, as a kind of blasphemy, because it required divine power to execute such an
undertaking. Accordingly, in derision, they saluted him by the title of the destroyer
and builder of the temple in three days; and, with a malicious sheer, bade him save
himself and come down from the cross, insinuating that the one was a much easier
matter than the other. The priests and scribes were filled with the most implacable
luatred of him, because he had torn off their masks, and shewed them to the people
LIFE of CHRIST. 357
in their true colours. Wherefore, they ridiculed his miracles from whence he drew
his reputation, by pretending to acknowledge them ; but, at the same time, adding a
reflection, which they thought entirely confuted them. ... He saved others ; himself he
cannot save. To conclude: the thief also fancied that he must have delivered both
himself and them if he had been the Messiah, ;, but as no sign of such a deliverance
appeared, he upbraided him for making pretensions to that high character, saying,
&
if thou be the Christ, save thyself and us.
... During the last three hours that our Lord, hanged on the cross, a darkness covered
the face of the earth, to the great terror and amazement of the people present at his
execution. This extraordinary alteration in the face of nature was peculiarly, proper
whilst the Son of righteousness, was withdrawing his beams from the land of israel,
and from the world ; not only because, it was a miraculous, testimony borne by God
. ... himself to his innocence, but also because it was a fit emblem of his departure, and
its effects, at least, till his light shone out anew, with additional splendour, in the
ministry of his apostles. The darkness whieh now covered Judea, together with the
neighbouring countries, beginning about noon, and continuing till Jesus expired, was
not the effect of an ordinary eclipse of the sun, for that can never happen, except when
the moon is about the change ; whereas, now it was full moon; not to mention that
total darknesses occasioned by eclipses of the sun never continue above twelve or fifteen
minutes. Wherefore, it must have been produced by the divine power, in a manner
we are not able to explain. Accordingly, Luke, after relating that there was dark-
ness over all the earth, adds, and the sun was darkened, which, perhaps, may imply
that the darkness of the sun did not occasion, but proceeded from the darkness that
was over all the land. [Luke xxiii. 44.] f - -
Farther ; the Christian writers, in their most antient apologies to the heathens,
affirm, that as it was full moon at the passover when Christ was crucified, no such
eclipse could happen by the course of nature. They observe, also, that it was taken
notice of as a prodigy by the heathens themselves. ... To this purpose, we have still
remaining the words of Phlegon, the astronomer and freed-man of Adrian, cited b
Origen from his book, at a time when it was in the hands of the public. The heathen
author, in treating of the fourth year of the two hundred and second Olympiad, which
is the nineteenth of Tiberias, and supposed to be the year in which our Lord was
crucified, tells us, “ that the greatest eclipse of the sun that ever was, happened then ;
for the day was so turned into night, that the stars in the heaven were seen.” If
Phlegon, as Christians generally suppose, is speaking of the darkness which accompanied
our Lord's crucifixion, it was not circumscribed within the land of Judea, but must
have been universal. This, many learned men have believed, particularly Huet,
Cºrotius, Gusset, Reland, and Alphen. Josephus, it is true, takes no notice of this
wonderful phenomenon ; but the reason may be, that he was unwilling to mention
any circumstance favorable to Christianity, of which he was no friend. Luke men-
tions the eclipse immediately after the repentance of the thief, and connects the two
in the following manner ; “ To-day shalt thou be with me in paradise. And it was
about the sixth hour, and there was darkness, &c.” Perhaps, this may imply that
the note of time mentioned, must be referred both to the thief and to the eclipse.
It was about the sixth hour when the thief expressed his repentance, and at the same
time the eclipse came on, about three hours before Jesus expired. *
When the darkness began, the disciples would naturally look on it as a prelude to
their Master’s deliverance: for, though the chief priests, 'elders, and people, in
mockery, desired him to come down, his friends could not help thinking that he who
had delivered so many from incurable diseases, who had created limbs for the maimed,
858 LIFE OF CHRIST,
and eyes for the blind, and had raised the dead to life, might easily save himself, even
from the cross. When, therefore, his mether, and his mother's sister, Mary Mag-
dalene, and the belowed disciple, observed the heavens beginning to grow black, they
drew near, probably, in expectation that he was going to shake the #. of nature,
[Hag. ii. 6,7.], and unloose himself from the cross, and take due vengeance on his ene-
mies. . [John Rix. 25.] . Now: there stood by the cross of Jesus, his mother, and his
mother's sister, Mary, the wife of Cleophas, and Mary JMagdalene. Jesus was now
in the depth of his own sufferings ; yet, when he saw his mother and her companions,
their grief affected him to a great degree, particularly the distress of his mother.
Wherefore, though he was almost at the point of death, he spake a few words, in
which he expressed the mést affectionate regard both to her and to them. For, that
she might have some eonsolation under the greatness of her sorrows, he told her
the disciple whem he keyed would, for the sake of that love, perform to her, after
he was gone, the office of a son. He, therefore, enjoined upon them both henceforth
to consider each other in the endearing relation of parent and child. The favourite
disciple gladly undertook the offiee assigned him; fºr he carried Mary home with
him, her husband Joseph, it seems, being dead. Thus, in the midst of the heaviest
sufferings that ever human nature sustained, Jesus demonstrated a strength of benevo-
lence perfectly unexampled amid divine. * .
A little before he expired, Jesus exclaimed, Eli, Eli, lama sabachthani, My God,
iny God, why hast thou forsaken me 2 thus repeating the first verse of the twenty-
second Psalm, pronouncing it in the Syriac dialect, which was either the common
language of the country, or nearly resembled it; and speaking with a loud voice,
that all who stood round might hear him distinctly, and know that he was the person
whose complaint was expressed by David. It was, certainly, not the agony resulting
from his wounds which impelled the Son of God to pour forth this bitter lamentation,
but a sense of his Father's displeasure with the sins of his people ; for he was now
drinking the dregs of that cup of which he had begun to taste in the garden of
Gethsemane. And some of them that stood by, either misunderstanding what he
said, or intending to turn it into ridicule, when they heard it, said, behold, he calleth
Elias. Jesus knowing that he had now accomplished every thing required by God.
of the Messiah, and foretold by the prophets, excepting that circumstance of his.
sufferings which was predicted Psalm lxix. 21, “In my thirst they gave me vinegar
to drink,” in order to give occasion to the accomplishment of this likewise, he said
aloud, I thirst. Now there was set a vessel full of vinegar. The Roman soldiers
always drank their water mixed with vinegar; for which purpose, they usually
carried vinegar with them in vessels when on duty. And straightway one of them ran
and took a spunge, and put it on a recd, a stalk of the hyssop, and gave him to drink.
This office they did to Jesus, not so much from pity as to preserve him alive, that
they might enjoy his sufferings, or in hopes of seeing the miracle of Elijah's descent
from heaven. When Jesus, therefore, had received the vinegar, he said, it is finished ;
the predictions of the prophets are fulfilled, and the great end of my mission, the
redemption of lost sinners is accomplished. He then, direeting his speech to his
Father, said, into thy hands I commend my spirit , and he bowed his head, and gave up.
the ghost.
While Jesus breathed his last, the veil of the temple was miraculously rent from.
top to bottom, probably, in presence of the priest who burnt the incense in the holy.
place at the evening sacrifice, and who, no doubt, gave an account of it when he came,
out ; for the ninth hour, at which Jesus expired, was the hour for the evening sacrifice.
And the graves in the rocks were opened, and many bodies of saints which slept arose,
"LIFE OF CHRIST. * 359,
and came out of the graves after his resurrection, and went into the holy city Jerusalem,
and appeared unto many. It would seem that these saints, were disciples who had died
but hately ;' for when they went into the city, they were known, to be saints by the
persons whè saw them; which could not well have lappened had they not been their
contemporaries. And as the rending of the veil of the temple intimated that the
entrance into the holy place, the type of heaven, was now kaid opea to all nations;
so the résurrettion of a number of saints from the dead demonstrated the power of
death and the grave was broken j, the sting was taken from death, and the victory
wrested from the grave. In short, ouri Lord's conquests over the euemies of man-
kind were shewed to be complete, and an earnest was given of a general resurrection
from the dead, ‘. . . . . . . . . . . . ."
JAnd when the centurion, and they that were with him, watching Jesus, saw that he
so tried out, and gave up the ghost, and also saw the earthquake, and those things
that were done, they feared greatly, saying, truly this was the Son of God, the
Messiah ; or, as others interpret it, a Son of God, a divine personage. The spectators
All jº. also now deeply-affected. They had been instant, with loud voices,
to have him crucified ; but now that they saw the face of the creation darkened
with a sudden gloom during his crucifixion, and found his death accompanied
with an earthquake, as if nature had been in an agony, when he died, they rightly
interpreted these prodigies to be so many testimonies from God of his innocence,
and their passions, which had been inflamed and exasperated against him, became
quite calm, or moved them in his behalf. , Some, however, could not forgive them-
sºlºres for neglecting to accept his life when the governor offered to release him;
ºthers, were stung with remorse for having had an active hand, both in his death,
intº in the insults that were offered to him ; others felt the deepest grief at the
thºught of his lot, which was undeservedly severe ; and these various passions
appeared in their countenances ; for they came away from the cruel execution,
pensive and silent, with downcast eyes, and hearts ready to burst : or, groaning
deeply within themselves, they shed tears, smote their breasts, and wailed greatly.
The grief which they now felt for Jesus was distinguished from their former rage
against him, by this remarkable character, that their rage was produced entirely
by the craft of the priests, who had wickedly incensed them ; whereas their grief
was the genuine feeling of their own hearts, greatly affected with the truth and
innocence of him that was the object of their commiseration. Wherefore, as in this
mourning, flattery had no share, the expression of their sorrow was such as became
a real and unfeigned passion. Nor was this the temper only of a few who may be
thought to have been Christ's particular friends. . It was the general condition of
the people who had come in such numbers to look on, that when they parted after
the execution, they covered the roads, and, as it were, darkened the whole fields
around. The three first evangelists inform us that Mary the mother of our Lord,
Mary Magdalene, and Salome the mother of Zebedee's children, stood afar off
looking on. Yet this is not inconsistent with John xix. 25, where our Lord's mother,
and her sister Mary, the wife of Cleophas, and Mary, Magdalene, are said to have
stood beside the cross They were kept at a distance awhile, perhaps, by the guards,
or they were afraid to approach. But when the greatest part of the soldiers were
drawn off, and the eclipse was begun, they gathered courage, and came so near,
that Jesus had an opportunity to speak to them a little before he expired.
The law expressly prohibited the bodies of those who were hanged to remain all
night on the tree [Deut. xxi. 22.]; for that reason, as well as because the sab-
bath was at hand, the Jews begged the favour of Pilate that the legs of the three
sºo . . . LIFE of ciinist.
crucified persons might be broken to hasten their death. Pilate consented, and
gave the order they desired t but the soldiers appointed to execute it, perceiving
that Jesus was dead already, did not take the trouble of breaking his legs, one of
them only thrust a spear into his side. The spear, thrust, into our Lord's side is
thought to have reached his heart; for the water issuing from the wound seems
to shew that the pericardium was pierced, and that Jesus had been some time
dead. If, however,'ºthere had remained any life, this wound must have instantly
kihed him. It is; therefore, in every respect, proper, that this fact should be
recorded ; and it is accordingly attested by John, with the utmost , solemnity.
These things were done, that the scripture, ...concerning the paschal lamb,' should
be fulfilled, a bone of him should not be broken. And again another' scripture
[Zech. xii. 10.] saith, they shall look on him whom they pierced. . . . . . . .
Among the disciples of Jesus was one named Joseph of Arimathea, a man
remarkable for his fortune and , office, as he was a rich man, and member of the
Jewish sanhedrim. He had nothing to Rear from the governor, who...had all along
laboured to release Jesus; but had reason to apprehend the ill-will of the Jews,
for the pious action he was going to perform. Nevertheless, the regard he had
for his Master overcame all other considerations, and he asked leave to take his
body down ; because, if no friend had obtained it, it would have been igno-
miniously cast out among the executed malefactors. And Pilate marvelled if
he were already dead : for, though he had given orders to break the legs of the
crucified persons, he knew they might live some hours in that condition. . .Mud
calling unto him the eenturion, he asked him whether he had been any while
dead : and when he knew it of the centurion, he gave the body to Joseph., "...In
discharging what he supposed to be the last duty to his Master, he was assisted
by Nicodemus, who, though he once came to Jesus by night, for fear of the Jews,
now showed superior courage to any of the apostles, bringing with him spices for
the funeral of our Lord: These two, therefore, taking down the naked body,
wrapped it in linen with the spices, and laid it in a new sepulchre, which Joseph
had caused to be erected for himself in his garden. This sepulchre, in which they
laid our Lord, was, probably, unfinished, and had not yet got a lock on, its door ;
therefore they fastened the door by rolling a great stone to it. . . . .
The Galilean women, who had waited on Jesus in his last moments, and ac-
companied him to the sepulchre; observing that his funeral rites were performed
in a hurry, agreed among themselves to come, when the sabbath was past, and em-
balm their dead Lord, by anointing and swathing him in a proper manner. Ac-
cordingly, when he was laid in the sepulchre, they returned to the city, and bought
what other spices were necessary for that purpose ; Nicodemus having furnished a
mixture only of myrrh and aloes. - *
Now the meat day that followed the day of the preparation, that is, in the eve-
ning of the crucifixion, after the sun was set, the chief priests and Pharisees
came together unto Pulate, saying, Sir, we remember that that deceiver said while
he was yet alive, after three days I will rise again. Command, therefore, that
the sepzilchre be made sure until the third day, lest his disciples come by night,
and steal him away, and say unto the people, he is risen from the dead : so the
last error shall be worse than the first. Pilate, thinking their request reasonable,
allowed them to take a sufficient number of soldiers out of the cohort, which, at the
feast, came from the castle Antonia, and kept guard in the porticos of the temple ;
the priests going along with this party, placed them in their post, and sealed the .
stone that was rolled to the door of the sepulchre, to hinder the guards from com-
v LIFE of CHRIST. S61.
bining with the disciples in carrying on any fraud. Thus, while the priests cau-
tiously proposed to prevent our Lord's resurrection from being palmed upon the
world, resolving, no doubt, to shew his body publicly after the third day as that
of an impostor, they put the truth of Christ's resurrection beyond all question, by
furnishing a number of unexceptionable witnesses to attest the fact,
3 A
$ºjš LIFE OF GHRIST,
CHAPTER XV. .
CHRIST's sever AL INTERVIEws witH His DISCIPLES, FROM HIS RESURRECTION To
HIS ASCENSION INTO HEAVEN.
ºhe hypothesis which is followed in this chapter---Mary Magdalene and Mary the
mother of James go out to see the sepulchre, but are iterrified by an earthquake---
an angel descends, and Jesus arises---on the morning of the first day gſ the week all
the women go to the sepulchre-—they enter, but cannot find the body---Mary Mag-
dalene returns to inform the disciples of this---the women who stay behind see a vision
of angels in the sepulchre, upon which they likewise run into the city---Peter and John
visit the sepulchre--- Mary Magdalene follows them thither, where, after they are
gone, she sees first a vision of angels, and newt Jesus himself; then runs a second
time into the city to inform the rest---the company of women set out for the sepulchre
a second time in quest of Peter and John---Jesus meets them, and bids them tell
his disciples to go into Galilee, promising to shew himself unto them there—the
guards inform the priests of Christ's resurrection---Mary Magdalene and the com-
pany of women return from their several interviews with Jesus---Peter returns to
the sepulchre a second time, and as he returns sees the Lord—Jesus appears to two
ºf his disciples on the road to Emmaus—he appears to his apostles on the evening
of the day whereon he arose, Thomas being absent---he appears to the apostles, and
removes the unbelief of Thomas---miraculous draught of fishes---Jesus appears to
five hundred of the brethren in Galilee, and after that to the apostle James alone---
the ascension.
THE concluding part of the evangelical history, as it is "the most interesting, "so it
is usually reckoned the most difficult of the whole. We do not, therefore, deem it
safe to advance any hypothesis of our own, but conceive it will be more for the
satisfaction, as well as benefit of the reader, to give that of Mr. West, the celebrated
translator of Pindar, alleging the principal arguments by which it is supported,
and the most important objections that are made against it. &
He sets out by endeavouring to ascertain the time when the first visit was attempted
to be made to the sepulchre. * Mat. xxviii. 1. In the end of the sabbath, as it began
to dawn towards the first day of the week, came Mary Magdalene; and the other
Mary, to see the sepulchre; to see if the stone was still at the door ; because, by
that they would know whether the body was within ; for, from John ºx. 4°,
—º
LIFE OF CHRIST, 363.
{There laid they Jesus, therefore, because of the 'Jews' preparation day, for the
sepulchre . at hand,) it would appear, that the friends of Jesus intended to
carry him somewhere else; perhaps, because Joseph’s sepulchre was not yet finished,
being a new one. The women knowing this, had reason to think that Joseph would
remove the body as soon as the sabbath was ended. Accordingly, they bought the
spices; they judged it proper to send two of their number to see if Jesus was still
in the sepulchre, and if he was not, to enquire of the gardener where he was laid,
[John xx. 15.] that when the spices were prepared, that is, pounded, mixed,
and melted into an ointment, they might go directly to the place and embalm
him.” -
In support of this opinion, it is alleged, that the word translated dawn, ought rather
to be rendered draw on, as the first day of the week, according to the Jewish reck-
oning, began, not at midnight, but at sun-set on the Saturday evening ; and that,
understanding the expression thus, it expressly affirms the time of this first attempt
to visit the sepulchre to have been on that day. -
“ For these reasons, I think it probable, that the two Marys attempted to visit the
sepulchre in the end of the Jewish sabbath, or about the setting of the sun on our
Saturday evening. I say, attempted to visit the sepulchre, because it does not appear
that they actually went thither. While they were going, there was a great earth-
quake, viz. that which preceded the most memorable event which ever happened:
among men, the resurrection of the Son of God from the dead. This earthquake,
I suppose, frightened the women to such a degree, that they immediately turned back :
or their return may have been rendered necessary by a storm, if this earthquake was
attended with a storm : or we may espouse the opinion of Hammond and Le Clerc,
who interpret the original words in this passage of a tempest only. As the tempest,
therefore, or earthquake, which preceded our Lord's resurrection, was a great one,
it could hardly fail to lay the women under a necessity of returning. The guards,
it is true, remained at the sepulchre all the while ; but there was a great difference
between the tempers of the persons, not to mention that the men being soldiers,
duty obliged them to keep their post as long as possible. The whole of this account
acquires, a further degree of probability from the following remark: that on sup-
position our Lord's resurrection was preceded by a tempest, or earthquake, or both,
which frightened the two Marys as they went to the sepulchre, and made them turn
back, we can see the reason why the women did not go out with the spices till the
morning, notwithstanding, according to Luke, they had bought and prepared, at
least, the greatest part of them, the evening on which Jesus was buried ; and not-
withstanding the nature of embalming required that they should make as much.
dispatch as possible. -
“ After the two Marys returned, they went with their companions, and bought
what spices were necessary to complete the preparation. So Mark says, xvi. 1.
And when the sabbath was past, JMary JMagdaléne, and JMary the mother of James,
and Salome, bought sweet spices, that they might come and anoint him. Having set
out for the sepulchre, in the end of the Jewish sabbath, when the first day of the
week was drawing on, by the time that they returned, they found their companions.
going to buy more spices, the sabbath being ended, and so went along with them, as
Mark affirms. For though the storm had hindered them from proceeding to the
sepulchre, they might attend their companions without much inconvenielicy, especially.
if the spices were to be had in any shop hard by. While the women were making
these preparations for embalming Jesus, he arose from the dead ; his resurrection
being preceded by the descent of an angel, whose appearance at the sepulchre was
• Al As
364 LIFE of CHRIST.
ushered in with a great earthquake, and a storm which lasted several hours. [Mat.
xxviii. 2..] And, behold, there was a great earthquake : for the angel of the Lord
descended from heaven, and came and rolled back the stone from the door, and sat
upon it. The angel who now descended, assuming a very awful and majestic form,
the guards were exceedingly affrighted. [3, 4.] His countenance was like lightning,
and his raiment white as snow. And for fear of him the keepers did shake, and became
as dead men. Probably, they fainted away. It is not said at what particular instant
Jesus arose, whether it was before the guards fell into the swoon, or after they re-
covered themselves and fled. Mark, indeed, by observing that Jesus appeared first
to Mary Magdalene, may be thought to insinuate that the guards did not see him
when he arose; yet the evangelist's words do not necessarily imply this ; for his
meaning may be, that he appeared to Mary Magdalene first of all the disciples only.
Besides, though the guards saw him arise, it was, properly speaking, no appearance
of Christ to them. However, be this as it will, it is certain that Jesus was arisen
and gone before any of the women arrived at the sepulchre. Probably, also, the
angel had left the stone on which he sat at first, and had entered into the sepulchre ;
for, as we shall see immediately, when he shewed himself to the women, he invited
them, not to go, but to come, and see the place where the Lord lay. Besides, when
the women observed the stone rolled away from the door of the sepulchre, they
saw no angel sitting on the stone, as is evident from their going so briskly for-
ward. - * •
“ On the morning of the first day of the week, according to our form of the day,
when the weather was become calm, and every thing was made ready, all the women
went out together very early, carrying the spices which they had prepared, to the
sepulchre, at which they arrived about the rising of the sun. [Luke xxiv. 1.] Now
upon the first day of the week, very early in the morning, they came unto the sepulchre,
bringing the spices which they had prepared, and certain others with them. [Mark xvi.
2.] And very early in the morning, the first day of the week, they came unto the sepul-
chre at the rising of the sun. [John xx. 1 || The first day of the week cometh Mary
Magdalene early, when it was yet dark, unto the sepulchre.” -
That the journey of the women to the sepulchre in the morning, described by
Mark and Luke, was made by all of them in one company, and at one time, is highly
probable, since the women said to have gone to the sepulchre are the same in the three
evangelists, and the time fixed for their journey by such is the same.
“[Mark xvi. 3..] And, now while the women were going along, they said among
themselves, who' shall roll us away the stone from the door of the sepulchre 2 for it was
very great. It seems, they knew not what had happened: for those of them who had
set out the preceding evening had not got to the sepulchre. At length, drawing near,
they had their uneasiness removed, the stone was rolled away, and the door open.
And when they looked, they saw that the stone was rolled away. [Luke xxiv. 3..]
JAnd they entered in, and found not the body of the Lord Jesus. Though they felt
all round the sepulchre they could not find the body. Being, therefore, in great
perplexity, it is natural to imagine that they would consult among themselves about
the steps they were next to take. The issue of their deliberation seems to have been,
that Mary Magdalene, whose zeal disposed her cheerfully to undertake the office,
should go immediately to the apostles, and enquire of them whether the body had
been removed with their knowledge, and where they had directed it to be laid : and
that, in the mean time, the rest were to search the garden carefully, in order to find it.
Coming out of the sepulchre, therefore, Mary Magdalene departed and ran into the
city, where she found the apostles, and told them that the body was taken away.
tºr
LIFE OF CHRIST. 365
[John xx. 2..] Then she runneth and cometh to Simon Peter, and to the other disciple
whom: Jesus loved, and saith unto them, they have taken away the Lord out of the
sepulchre, and we know not where they have laid him. Peter and John only are men-
tioned in this relation ; but the circumstances taken notice of by the other evange-
lists, shew that the apostles lodged all together in one honse, as they used to do while
their Master was alive. If so, it is reasonable to believe that they all heard Mary
Magdalene's report, and were anxious to know the truth of it. But, in their present
situation, they would judge it imprudent to go out in a body to examine the matter,
and would rather depute two of their number for that purpose. Accordingly, I
suppose, that Peter and John went to the sepulchre by the advice and appointment
of the rest. Peter, therefore, went forth, and that other disciple, and came (or ra-
ther, went) to the sepulchre, as is plain from the following verse, 4, so they ran both.
together. - ‘. &
“ While these things were doing in the city, the women at the sepulchre, having
searched the garden to no purpose, resolved, now they had more light, to examine
the sepulchre a second time; when, to their great surprize, just as they entered, they
saw a beautiful young man in shining raiment, very glorious to behold, sitting on
the right side. [Mark xvi. 5.] And entering into the sepulchre, (a second time,
namely, after Magdalene was gone, and after they had searched awhile for the body
in the garden) they saw a young man sitting on the right side, clothed in a long white
garment. Matthew, verse 4, 5, says, that it was the angel who had rolled away
the stone, and frightened the guards from the sepulchre. It seems, he had now
. ... laid aside the terrors in which he was arrayed, and assumed the form and dress of a
human being, in order that, when the women saw him, they might be as little terrified
as possible. [Mark xvi. 5.] And they were affrighted. So affrighted, we may sup-
pose, that they were on the point of turning back : but the angel, to banish their
fears, told them, with a gentle accent, that he knew their errand. [Mat. xxviii. 5.]
And the angel answered and said unto the women, fear not ye; (Mark, be not affrighted)
for I know that ye seek Jesus (Mark, of JNazareth,) which was crucified. [6.] He
is not here, for he is risen, as he said:—then invited them to come down, and see the
place where he had lain, i. e. to look on the linen rollers and the napkin which had
been about his body, but which he had left behind when he arose; for to look at the
place in any other view, would not have been a confirmation of their faith in his
resurrection. Come see. (Mark, behold,) the place where the Lord lay (Mark, where
they laid him.) This is the appearance of the one angel which Matthew and Mark
have described. The women, much encouraged by the agreeable news, as well as
by the sweet accent with which the heavenly being spake, went down into the sepul-
chre, and, lo, another angel appeared. Probably, the one sat at the head, the other
at the feet, where the body of Jesus had lain ; the situation in which they shewed
themselves by-and-by to Mary Magdalene. [John xx. 12.] This latter is the vision
of two angels, which Luke, who wrote his gospel first, has described as the principal
vision. [xxiv. 3, 4.] -
“ [Luke xxiv. 3, 4.] And they entered in, and found not the body of the Lord
Jesus. And it came to pass, as they were much perplexed thereabout, behold two ment
stood by them in shining garments. From this account, indeed, it is generally in-
ferred, that the angels appeared to the women on their first entering into the sepul-
chre. But the conclusion is by no means certain; for the evangelist does not tell
us where the angels appeared, whether in the sepulchre, or out of it. . In his account,
therefore, of the matter, there is nothing forbidding us to suppose that the women,
after missing the body, came out and searched for it up and down the garden, then
*
366 LIFE OF CHRIST.
went in a second time, and discovered the angels as they entered ; for they were still
in perplexity when the heavenly messengers spake to them, which is all that Luke
affirms. And as there is nothing in Luke's narration forbidding us to make the sup-
position just now mentioned, so the circumstance taken notice of by John, that Mag-
dalene told the apostles they had taken away the Lord’s body, obliges us to make it :
for if, when she entered into the sepulchre with her companions, the angel had appeared
to them and told them that Jesus was risen, she could not have spoken in this manner
to the apostles. Luke, indeed, joins the appearance of the two angels with the account
which he gives of the women's perplexity, occasioned by their not finding the body,
because he did not judge it worth, while to distinguish the appearance of the one
angel, while the women were on the top of the stairs, from the appearance of both
the angels after they were come down, as they happened in close succession. Mat-
thew and Mark have supplied this defect, by informing us, that immediately upon
their entering, the women saw an angel, who told them Jesus was risen, and desired
them to come down and see the place where the Lord lay. Because the women were
exceedingly afraid when the first angel appeared, he spake to them, with much mild-
ness. [Mat. xxviii. 5.] But now that their terror was a little abated, and they were
come down into the sepulchre, he chid them gently for seeking the living among the
dead; by which we are not to understand their coming down in obedience to his
invitation, but their having brought spices to the sepulchre, with an intention to do
their Master an office that belonged only unto the dead ; for that was a clear proof
of their not entertaining the least thought of his resurrection ; accordingly, he §:
fault with them also, for not believing the things which Jesus had spoken to them in
Galilee, concerning his rising from the dead on the third day; or rather, for not
remembering them so as to have had some hopes of his reviving again. [Luke xxiv.
5, 6, 7.] And as they were afraid, and bowed down their faces to the earth, they said:
unto them, why seek ye the living among the dead? he is not here, but is risen : remem.
ber how he spake unto you when he was yet in Galilee, saying, the Son of man must be
delivered into the hands of sinful 11pm, and be crucified, and the third day rise again.
‘This evangelist, having no intention to tell which of the angels spake, attributes to
them both, words which, in the nature of the thing, could be spoken only by one.
of them, perhaps, the one mentioned by Matthew and Mark. .
Farther ... as it is the custom of the sacred historians to mention one person or
thing only, even in cases where more were concerned, the difficulty arising from
Luke's speaking of two angels, and the rest but of one, would have been nothing; :
because we might have supposed that all the women went into the sepulchre together,
as Luke tells us; and that when they did not find the body, they dispatched Mary
Magdalene immediately into the city with an account of the matter ; and that when
she was gone, the angels appeared unto the rest while they were yet in the sepulchre.
But as Luke affirms that they had searched the sepulchre, and were in perplexity on,
account of the body being taken away, before the angels appeared; and Matthew
intimates that they were out of the sepulchre when they saw the vision, he speaks of
chapter xxviii. 6 ; we are obliged to make the suppositions mentioned above. **.
When the women had satisfied their curiosity by looking at the place where the
Lord had lain, and where nothing was to be found but the linen, clothes in which
he had been swathed, the angel who first appeared to them bade them go and tell:
his disciples, particularly Peter, the glad news of his resurrection from the dead, .
that he was going before them to Galilee, and that they should have the pleasure:
of seeing him there. [Mat. xxviii. 7 ..] JAnd go quickly, and tell his disciples, (Mark..
and Peter,,) that he is risen from the dead; and, behold, he goeth before you into,
Life of CHRIST. 367
Galilee, there shall ye see him, (Mark, as he said unto you, ) lo, I have told you.' '
This message, as well as that from Jesus himself, [Mat. xxviii. 9, 10.j was sent to
all the disciples, and not to the apostles in particular. The reason may have been
this: Our Lord intending" to visit his apostles that very evening, there was no-oc-
casion to order them into Galilee, to see him. But, as most of his disciples were
now in Jerusalem celebrating the passover, it may easily be imagined, that, on re-
ceiving the news of their Master's resurrection, many of them would resolve to tarry,
in expectation of meeting with him ; a thing which must have been very inconvenient
for them at that time of the year, when the harvest was about to begin, the sheaf
of first-fruits being always offered on the second day of the passover week. Where-
fore, to prevent their being so long from home, the messages mentioned were sent,
directing them to return into Galilee, well assured that they should have the pleasure
of seeing their Lord there ; and, by that means, be happily relieved from the sus-
picion of his being an impostor, which, no doubt, had arisen in their minds when :
they saw him expire on the cross. Accordingly, he appeared, as we shall see by-and-
by, to more than five hundred of them at once, who, in consequence of this appoint-
ment, gathered together to see him. The women, highly elated with the news of
their Lord's resurrection, and of his intending to shew himself publicly in Galilee,
went out of the sepulchre immediately, and ran to bring the disciples word. [Luke
xxiv. 8.] And they remembered his words. [Mat. xxviii. 8.] And they departed
quickly from the sepulchre, with fear and great joy, (Mark, they went out quickly,
and fled from the sepulchre, for they trembled, and were amazed, ) JAnd did run to
bring his disciples word. [Mark xvi. 8.] Neither said they any thing to any man :
jºr they were afraid. [Luke xxiv. 9..] And returned from the sepulchre, and told all
these things unto the eleven. The eleven werg nét all present when the women came,
for Peter and John were gone to the sepuléfire. Yet, as it was not Luke's intention
to mention every circumstance minutely, he speaks of their informing the eleven in
general, though from Matthew it appears that the women did not tell these things
to Peter and John till afterwards': and to all the rest, namely, at different times.
[10] It was J.Mary Magdalene, and Joanna, and JMary the mother of James, and
other women that were with them, which told these things unto the apostles. When
the women came to the apostles the first time, Mary Magdalene was at the sepulchre
with Peter and John : but her report, though made separately, is fitly joined by Luke
with that of her companions for various reasons. [Lake xxiv, 11.] And their words
seemed to them as idle tales, and they believed them not. Their Master’s crucifixion
gave such a severe blow to their faith, that they laid aside all the thoughts that they
had entertained of his being the Messiah ; and, therefore, they had not the least
expectation of his resurrection, notwithstanding he had often predicted, it to them;
nay, they looked upon the story which the women told them about it as a mere chimera,
the delusion of a disordered imagination.
“ While the women were running into the city to impart the glad tidings of the
Lord's resurrection, which they had received from the angels, Peter and John were
on the road to the sepulchre, having set out to examine the truth of what Mary
Magdalene had told them : but, happening to go by a different street, or, perhaps,
entering the garden of the sepulchre by a different door from that through which the
company of women had departed, they did not meet with them. The two disciples
made all the haste they could : for they were anxious to have their doubts cleared
up ; but John, being the younger man, out-ran Peter, and got to the sepulchre first.
He did not, however, go in ; he only stooped down, and saw the rollers which had
been about the body. [John xx. 4.] So they ran both together ; and the other
$68 - LIFE OF CHRIST.
disciple did out-run Peter, and came first to the sepulchre. [5.] And he, stooping
down, and looking in, saw the linen clothes lying, yet went (he not in. As Christ's
feet had lain in the farthermost right corner of the sepulchre, it is natural to think,
that, when he revived, stood up, and put off his grave-clothes, he would leave them in
that corner where they might easily be seen by John, though he did not enter,
just as the women saw the angel who sat in that corner before they descended. [6.
Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen
clothes lie : [7.] And the napkin that was about his head, not lying with the linen
clothes, but wrapped together in a place by itself. After Jesus revived, it was necessary
that he should strip himself of the rollers, in order to his being clothed with garments
fit for motion and action. Some think that he folded up the napkin to shew the per-
fect calmness and composure with which he arose, as out of an ordinary sleep. But
whatever be in this, certain it is that he left the grave-clothes in the sepulchre, to
shew that his body was not stolen away by his disciples, who, in such a case, would
not have taken time to strip it. Besides, the circumstance of the grave-clothes dis-
posed the disciples themselves to believe, when the resurrection was related to them.
The garments which Jesus formed for himself seem to have been but mean, such as
he used in his life-time: for when Mary Magdalene first saw him, she took him for
the gardener; and the disciples going to Emmaus, thought him a person in rank
not superior to themselves. [8.] Then went in also that other disciple which came.
first to the sepulchre, and he saw and believed. Finding nothing in the sepulchre,
but the clothes, he believed the body was taken away, as Mary Magdalene had told,
him. This, as I take it, is all that John means, when he tells us that Peter and he,
after searching the sepulchre, saw and believed. Mary, Magdalene, it would appear,
had told them, not only that the body&was taken away, but that the clothes were left
behind ; a circumstance which filled them, with wonder. They saw them, however,
with their own eyes, and believed her report. Perhaps they imagined that Joseph
or Nicodemus had removed it, after having embalmed it anew, and swathed it with
other rollers than those they left behind : for that they had not the least suspicion.
of Christ’s resurrection, is evident from the apology which John himself makes for,
the stupidity of the disciples in this matter. [9.] For as yet they knew not the scuip--
ture, that he must arise again from the dead. And as they did not know from the,
scripture, nor from our Lord's own predictions, that he was to rise again, so neither.
could they collect it from any thing Mary Magdalene had told them; for she her-
self had not the least motion of it, even when Jesus appeared to her, as is plain from .
what he says in the thirteenth and fifteenth verses. -
[10] Then the disciples went away again unto their own home. But Mary stood without
at the sepulchre weeping. It seems, she had followed Peter and John to the sepul-
chre, but did not return home with them, being anxious to find the body. Accord-
ingly, stepping down into the sepulchre to examine it again, she saw two angels
sitting, the one at the head, the other at the feet, where the body of Jesus had lain.
From her seeing both the angels, it is probable that she was on the second step of
the stair, with an intention to descend : or, if from her turning about and seeing
Jesus, who stood without the sepulchre, it is thought she was on the threshold or
first step only, with a design to look in, she may be supposed to have bowed her
body so as to have had the whole cavity of the sepulchre under her eye at once. Thus
she could see the two angels, who, a little before, had appeared in the same position
to the women with the spices, [Luke xxiv. 4.] but had kept themselves invisible
all the while that Peter and John were in the sepulchre. And as she wept, she stooped:
down, and looked into the sepulchre, [12] And seeth, two angels in white sitting, orie:




* LIFE of CHRIST. 369.
at the head, and the other at the feet, where the body of Jesus had laun. [13] And they
say unto her, woman, why weepest thou ?. She saith unto them, because they have taken
away my Lord, and I know not where they have laid him. [14] And when she had
thus said, she turned herself back, probably being affrighted, and saw Jesus standing,
and knew not that it was Jesus. The tears in her eyes, and the new garment where-
with Jesus was clad, made her at a loss to know him, till he called her by her name
with his usual tone of voice. [15.] Jesus saith unto her, woman, why weepest thou?
whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if
thou have borne him hence, tell me where thou hast laid him, and I will take himn away.
She thought they had removed him, because he was troublesome in the sepulchre,
[16.] Jesus saith unto her, JMary. She turneth herself, and saith unto him, Rabboni,
which is to say, JMaster. She knew him by his voice and countenance. Wherefore,
falling down, she would have embraced his knees, [see Mat. xxviii. 9..] according
to that modesty and reverence with which the women of the east saluted the men,
especially those who were their superiors in station. [2 Kings iz. 27, Luke vii. 38,
Mat. xxviii. 9..] But Jesus refused this compliment, telling her that he was not going
immediately into heaven. He was to shew himself often to his disciples before he
.* so that she should have frequent opportunities of testifying her regard.
to him. r -
“ Moreover, by ordering her to carry the news of his resurrection to his disciples,
he insinuated that it was altogether improper to waste the time in paying him the
compliments of salutation. [17.] Jesus saith unto her, touch me not ; for I am not
get ascended to my Father: but go to my brethren, and say unto them, I ascend unto
24my Father, and your Father; and to my God, and your God. The manner in which
, Jesus notified his resurrection to his disciples deserves attention. He sent them a
message of such a nature as to put them in mind of what he had, in his life-time, told
them concerning his ascension into heaven : go unto my brethren, and say unto them,
I ascend unto my Father and your Father. Do not barely tell my disciples that I am.
risen from the dead, but that I am about to fulfil the promise I made them of ascending
where I was before ; and that I am going to my Father's house to prepare mansions
for them ; and that they can no longer doubt of these things, seeing I am risen from
the dead, and thus far on my way to heaven. Thus Jesus, having finished the work of
our redemption, contemplated the effects of it with singular pleasure. The blessed.
relation between God and man, which had been long cancelled by sin, was now
happily renewed. God, who had disowned them on account of their rebellion, was
again reconciled to them ; he was become their God and Father ; they were ex-
alted to the honourable relation of Christ's brethren and God’s children ; and their
Father loved them with an affection greatly superior to that of the most tender-hearted:
parent. The kindness of this message will appear above all praise, if we call to mind
the late behaviour of the persons to whom it was sent. They had every one of them
forsaken Jesus in his greatest extremity ; but he graciously forgave them; and to
assure them of their pardon, called them by the endearing name of his brethren :
Go to my brethren, and say unto them, I ascend unto my Father, and your Father :
and to my God, and your God. Thus Mark xvi. 9, Now when Jesus was risen early
the first day of the week, he appeared first to Mary Magdalene, out of whom he had
cast seven devils.” * - -
There is something very remarkable in this passage of the history. None of the
apostles or male disciples were honoured with the first visions of the angels, or with
the immediate news of Christ's resurrection, far less with the first appearance of
Jesus himself. The angels in the “pulºp' themselves invisible all the while
. . 24
370. *: LIFE OF CHRIST.
Peter and John were there. Perhaps the male disciples in general had this mark of
disrespect put on them, both because they had, with shameful cowardice, forsaken their
Master when he fell into the hands of his enemies, and because their faith was so
weak, that they had absolutely despaired of his being Messiah when they saw him.
expire on the cross. [Luke xxiv. 21.] How different was the conduct of the women
Laying aside the weakness and timidity natural to their sex, they shewed an uncommon
magnanimity on this melancholy occasion. For, in contradiction to the whole nation,
who with loud voices required that Jesus should be crucified as a deceiver, they
proclaimed his innocence by their tears, and cries, when they saw him led out to be
crucified; accompanied him to the cross, the most infamous of all punishments :
kindly waited on him in the dolorous moment ; gave him what consolation was in
their power, though at the same time they could not look on him without being
pierced to the very heart; and when he expired, and was carried off, they went with
him to his grave, not despairing, though they found he had not delivered himself,
but to appearance was conquered by death, the universal enemy of mankind. . . Perhaps,
the women entertained some faint hopes still, that he would revive ; or, if they did
not entertain expectations of that kind, they, at least, cherished a strong degree of
love to their i,ord, and resolved to do him all the honour in their power. This
incomparable strength of faith, and love, and fortitude, expressed by the women,
was distinguished with very high marks of the divine approbation. In preference te
the male disciples, they were honoured with the news of Christ's resurrection, and
had their eyes gladdened with the first sight of their beloved Lord after he, arose;
so that they preached the joyful tidings of his resurrection to the apostles themselves. .
There may have been other reasons, also, for Christ's shewing himself first to the
women. The thoughts of the apostles, or male disciples, having run perpetually
on a temporal kingdom, they had rested all his words into an agreement with that
notion ; and what they could not make consistent therewith, they seem either to
have disbelieved or to have wholly overlooked. Hence, notwithstanding Jesus had
foretold his sufferings many different times, they were exceedingly astonished when
they saw him expire. Immortality and terrestrial dominion were, in their opinion,
the characteristics of Messiah ; for which reason, when they found that, instead of
establishing himself in the possession of universal empire, he had not delivered himself
from an handful of enemies, nor from death, they gave up all their hopes at once.
[Luke xxiv. 21.] And as for his resurrection, they seem to have had no expectation
of it at all, insomuch that, when the news of it was first brought them, they looked
on it as an idle tale. It was not so with the women. They were more submissive
to their Master's instructions, [John xi. 26, 27.] and consequently were better
prepared for seeing him after his resurrection, than the apostles and other male disciples.
For, though they were not expecting his resurrection, they had no prejudice against
it. This cannot be said of the apostles, who not only rejected the matter absolutely
at first, as a thing incredible, but even after the accounts the soldiers had given ;
may, after they had seen Jesus himself, some of them were so unreasonable as to
doubt still. How much, rather, would their incredulity have led them to suspect
his appearing as an illusion, had he shewed himself to them before the reports
mentioned led him to recollect the arguments proper for disposing them to believe,
particularly the prophecies that had been so often delivered in their own hearing
concerning his resurrection. Hence the angels, when they told this event to the
women, and desired them to carry the news of it to the disciples, they put them in
mind of Christ's own prediction, as a confirmation of it. Hence, also, before Jesus
made himself known to the disciples at Emmaus, he prepared them for the discovery,’
LIFE of CHRIST. 37;
by expounding to them on the road the several prophecies concerning Messiah contained
1a the Old Testament. - ' .. .
“ While Peter and John, with Mary Magdalene, were at the sepulchre, the com-
pany of women returned to the city, and told as many of the disciples as they could
find, that at the sepulchre they had seen a vision of angels, who assured them that
Jesus was risen. This new information astonished the disciples exceedingly. Where-
fore, as they had sent out Peter and John to examine the truth of what Mary
Magdalene had told them concerning the body being taken away, they would judge
it more proper to send some of their own number to see the angels, and hear from them
the joyful tidings of which the women had given them an account. This is no con-
jecture; for the disciples going to Emmaus affirm expressly, that when the women
came, saying they had seen a vision of angels, who said that Jesus was alive, certain
of their number went to the sepulchre, and found it even as the women had said,
but him they saw not. [Luke xxiv. 22.] This second deputation from the apostles
did not go alone : for as Mary Magdalene returned to the sepulchre with Peter and
John, who were sent to examine the truth of her information, so the women who
brought word of the vision might return with those who were sent to be witnesses to
the truth of their report. Besides curiosity, they had an errand thither.. The
angels had ordered them to tell the news to Peter in particular ; for which cause,
when they understood that he was gone to the sepulchre with John, it is natural
to think they would return with the disciples in quest of him. About the time that
these disciples and the women set out for the sepulchre, Peter and John seem to have
reached the city: but, coming in by a different street, they did not meet their brethren.
• ‘The disciples, being eager to get to the sepulchre, soon left the women behind ; and,
just as they arrived, Mary Magdalene, having seen the Lord, was coming away.
But they did not meet with her, perhaps, because they entered the garden at one door,
while she was coming out by another. When they came to the sepulchre, they saw
the angels, and received from them the news of Christ's resurrection; for, [Luke xxiv.
24.] they found it even as the women had said. Highly elated, therefore, with their
success, they departed and ran back to the city so quickly, that they had given an
account of what had happened to them, in the hearing of the two disciples who
were going to Emmaus, before Mary Magdalene arrived. Nor will their speed
appear incredible, if Mary Magdalene came up with her companions after their
interview with Jesus ; for, in that case, it is natural to think they would all stand still
a little, and relate to one another what they had seen. Or, though Mary Magdalene
did not overtake the women, yet, considering the nature of the tidiugs which the
male disciples had to carry, we may believe that they would exert their utmost
speed in running ; and that, neglecting the high road, they would take the nearest
way through the fields. Besides, it ought to be remembered, that Mary Magdalene,
however eager she might be to carry the joyful news, was, by reason of her sex, not
so fit for running as the male disciples, and that her dress might retard her; not to
** she was tired, having watched all night, and been at the sepulchre once
before. - *. - ... •
“ In the mean time, the company of wemen who followed the disciples, happening
not to meet Peter and John, who were now on the road home, went forward in quest
of them. But the women did not go on to the sepulchre; for somewhere on the road
Jesus himself met them. [Mat. xxviii. 9..] And as they went to tell his disciples,
Wehold, Jesus met them, saying, all hail. And they came and held him by the feet,
and worshipped him, This favour of embracing his knees Jesus had refused to
dary Magdalene, because it was not necessary; but he granted it to the women,


372 LIFE OF CHRIST.
because the angel’s words having strongly impressed their minds with the notion
of his resurrection, they might have taken his appearing as an illusion of their own
imagination, had he not permitted them to handle him, and convince themselves by
the united reports of their senses. Besides, if our Lord intended that Mary Mag-
dalene should go away as fast as possible, and publish the news, he might hinder
her from embracing his knees, to prevent her losing time, as was observed above.
[10] Then said Jesus unto them, be not afraid; go tell my brethren, that they go
into Galilee, and there shall they see me.” - - * t
That the company of women were returning from the city to the sepulchre when
Jesus met them is highly probable, for the following reasons : 1. On supposition
that he met them as they went into the city to give an account of the vision of
angels. it is inconceivable how they came to omit telling that they had seen the
Lord himself; for that they did not speak a word of this is evident from Luke xxiv.
9. 11, compared with verse 23. 2. That Mary and Salome, with their companions,
were returning to the sepulchre when Jesus met them, is probable, not only because
the supposition of this circumstance entirely removes all the difficulties which arise
upon comparing the several accounts that are given of our Lord's resurrection, but
also because the Greek word, where with his appearance unto them is introduced,
implies it. And as they went to tell his disciples, behold, Jesus met them. . 'The evan-
gelist could not have expressed himself in this manner with any propriety, had our
Lord, after shewing himself to Mary Magdalene at the sepulchre, followed the
women, and overtaken them as they were going into the town. The words made use
of by Luke, [xxiv. 15.] to express his overtaking the disciples on the road to Emmaus,
would, in that case, have been much more proper. 3. That the women were re-
turning to the sepulchre when Jesus met them will appear highly probable, if the
things that happened between their leaving the sepulchre and Christ's appearing
to them are considered. In that period, John first came to the sepulchre and looked
in, but did not go down : then Peter came, and, descending, examined the rollers;
upon this, John likewise went down and viewed them. The two, having thus satisfied
their curiosity, departed, leaving Mary Magdalene there weeping. After the
apostles were gone, she saw first two angels, who conversed with her ; and then
Jesus himself, who gave her a message to his disciples. But as such a variety of
incidents must have taken up some considerable time, is it reasonable to suppose the
women spent it all in going part of the road between the sepulchre and the city,
notwithstanding the angel ordered them to go quickly, and they are said to have run
to bring his disciples word. The improbability of such a supposition is heightened
by the circumstance taken notice of John xix. 20, that the sepulchre was migh to the
city. It seems, they had but a little way to travel. Wherefore, it is much more
natural to believe that the women had delivered the angel's message before Jesus
appeared to them, and were going to the sepulchre a second time when he met them.
The words, [Mat. xxviii. 9..] as they went to tell his disciples, are not in the least
contrary to this supposition ; for the women were still in quest of Peter and John,
to give them the news ; consequently the evangelist might very properly say that
Jesus met them as they went to tell his disciples notwithstanding they had spoken
of the vision before, to such of them as they found in the town. . •
“ The women thus ordered by Jesus himself to carry the tidings of his resurrection
into the city, went no farther in quest of Peter ; but being now charged with a more
important message, turned back immediately to publish the glad tidings of their
having seen the Lord. [Mat. xxviii. 11.] Now when they were going, behold, some
of the watch came into the city, and shewed unto the chief priests all the things that
- LIFE of CHRIST. 37s
were done, that is, gave them an account of the earthquake, the vision, the rolling
away of the stone. Moreover, they assured them that Jesus was actually risen from
the dead. The chief priests, having received this report, called the whole senate
together, and consulted among themselves what they were to do. The deliberations,
however, of the meeting were not kept secret. They were reported to the disciples,
perhaps by Joseph and Nicodemus, two members of the council, who were our Lord's
friends. That the soldiers informed the priests of Christ's resurrection cannot be
doubted by any one who considers the measure which they took after deliberating
upon the affair. [12] And when they were assembled with the elders, and, had taken
counsel, they gave large money (i. e. a great bribe) unto the soldiers, [13.] saying.
say ye his disciples came by night and stole him away while we slept. It is true,
Mark xvi. 9, is generally interpreted in such a manner, as to make us think the sol.
diers did not see Jesus arise. Yet, if I mistake not, that interpretation is without
foundation. Mark’s words are, Now when Jesus was risen early the first day of the
week, he appeared first to Mary Magdalene Our Lord's first appearance, therefore,
after his resurrection, was to Mary. This might be said consistently enough with
the soldiers seeing him arise : for that was no appearance after his resurrection ; it
was his resurrection itself. In the mean time, though the soldiers did not see him
rise, they were able to bear witness unto his resurrection. The storm, the earthquake,
and the vision, that accompanied this astonishing event, had driven them away from
the sepulchre. Impelled, therefore, by their fears and the weather, they would
take shelter in the first house they could find ; and as they fled away about the time
that Jesus arose, they would probably sleep till morning. Or, though the terror
they were in bindered them from sleeping, they would stay nevertheless, having no
inclination to go out in such a stormy night, especially as they knew that the gates
of the city were shut, and that they could not have access to the chief priests at so
unseasonable an hour. When the day advanced, and their fears were a little abated,
we may suppose they began to deliberate among themselves what they were to do.
They had been placed at the sepulchre to see if Jesus would arise according to his
prediction, and to prevent any fraud, by which his resurrection might be imposed
upon the world. Wherefore, if they did not see him arise, they could not but be
curious to know whether he was really risen, as the terrible things they had been
witnesses to the preceding evening seemed to presage ; and, for this purpose, they
might go straightway to the sepulchre in the morning ; but not finding the body,
they concluded, with reason, that Jesus was risen, and went to tell the priests the
strange news. Thus the soldiers were qualified to bear witness unto the resurrection
of Jesus, although they did not see him arise ; and their testimony is unquestionable,
being the testimony of enemies. Accordingly, the priests did not offer to contradict
them, as they would certainly have done had it been in their power. But by an
obstinacy almost incredible, rooted in their pride, they stiffly resisted what their
own mind told them was true ; and, to save their reputation, bribed the soldiers
to tell every where, that while they slept in the night, his disciples came and stole
him away. The priests, certainly, could not but foresee what judgment reasonable
persons would form of this report. At best, it was nothing but , the soldiers’ own
conjecture, who by their own confession, being asleep when the thing happened,
could tell no more of the matter than other people, or, if they pretend to more, it
was absurd ; for how could they know what was doing, and by whom, while they
were asleep 2 or, knowing it, why did they not awake and prevent it Rut the
absurdity of this lie was so glaring, that it is a wonder the priests did not rather
hire the soldiers to say the disciples made them so drunk, that they fell into a dead
$74. - LIFE OF CHRIST. º
sleep; this, at least, would have rendered it probable that they stole him away.
But even this form of the lie was obnoxious to insuperable objections; for though
a single person or two may be seduced to betray their trust, a great number are
not so easily drawn astray. Among such a number of men as the watch consisted.
of, some will always be found tinctured with a sense of duty. Moreover, the
numerousness of the guard prevented the priests from turning the falsehood into any
other shape. The soldiers could not, with any probability say that the disciples
took the body from them by force ; for though a handful of people may be so
overpowered by a multitude, that they cannot possibly make any resistance, a number
of people well armed, may fight a superior force ; and though they should overcome,
still there will be visible proofs of the attack that was made upon them ; lives will
be lost, or, at least, wounds received. In the case of the guards at the sepulchre,
nothing of this kind was to be seen, whereby it could be made appear that they
were attacked ; and therefore, an assault from the disciples could not be pretended.
Nor would the soldiers be prevailed with to spread a report which demonstrated
them to have been arrant cowards. In short, the disciples' stealing away the body
while the guards slept, absurd as it might seem to persons of discernment, was the
best colour the priests could put on this affair. Unluckily," however, for the cause
of infidelity, it was only some of the watch who came to the chief priests to be
tutored, the rest had gone to their garrison, where, no doubt, they told their com-
rades what had happened : and even those who came to the high-priest had tarried
by the way. Part of the night was spent in the house where they had taken shelter,
and to the people of that house they had told the true matter of fact. None can
doubt this, who attends to the nature and operation of human passions. Nor would
they be silent as they passed through the streets, if they chanced to meet any of their.
acquaintance ; far less would they conceal the matter in the high-priest's palace,
while they waited to be called in. It does not appear that the soldiers, either on the
score of conscience, or on account of the palpable falsehood of the story they were to
propagate, refused the bribe that was offered them by the chief priests. Their love
of money, as is common with wicked men, pushed them on headlong. They did
riot mind the improbability of a numerous guard of soldiers all fast asleep at once,
nor the horrid iniquity of the lie. And though they had been greatly confounded
with the vision of angels, the panic was by this time worn off. Besides, they did not
sconsider the vision as connected with morality ; or, if they did, the priests would
endeavour to persuade them that it was nothing real, but the mere effect of their own
imagination, terrified by seeing one rise from the dead. The only objection made
by . soldiers to the proposal of the priests was, that, by publishing such a story,
they acknowledged the grossest neglect of duty ; for which, if the story reached the
governor's ears, he would punish them severely. But to make them easy on this
head, the priests promised to give such a representation of the matter to Pilate,
that no harm should befal them. This only obstacle, therefore, being removed,
the soldiers did as they were desired. They told every where the lie which the
priests had put into their mouth ; a lie the most impudent and barefaced that could
be contrived, but which the senate was anxious to have propagated, because they
hoped it would be swallowed by many without examination ; nor were they deceived
in their expectation ; for, improbable as the story was, it gained general credit
among the enemies of Jesus, and was currently reported at the time Matthew wrote
‘his gospel. [Mat. xxviii. 14.] It is evident, that, as matters stood, the day must
have been pretty far advanced before the soldiers could come into the city. And,
*herefore, though they fled from the sepulchre about eleven or twelve o’clock the

I,IFE OF CHRIST, 375
preceding night, we have a ‘better reason for their coming so late in the morning
as is affirmed by Matthew, that if we suppose that Jesus arose when the women went
out in a body to the sepulchre at the rising of the sun.
“ The company of women having tarried awhile with Jesus on the road, hy the
time that they got back to the apostlcs, not only Peter and John, but the other
disciples were returned from the sepulchre. Perhaps Mary Magdalene, likewise,
was come ; for she might easily pass by the women if she travelled in another road.
Pesides, it is natural to think that she would make all the haste possible, especially
as Jesus, for this very purpose, had not permitted her to embrace his knees, as was
observed above. Or we may suppose that Mary Magdalene overtook the women on
the road, and brought them up with her after spending a little time in relating to
one another what they had seen. It is not material, however, which of them came
first, only arriving about the same time, they confirmed each other's accounts.
[John xxviii, 18.] Mary . Magdalene came and told the disciples (Mark, as they
1/10 urned and wept) that she had seen the Lord, and that he had spoken these things
unto her. But if the things which the women formerly told concerning the vision of
angels appeared, in the eyes of the disconsolate disciples, as idle tales, what they now
said was reckoned much more so. [Mark xvi. ll.] And they, when they heard that
he was alive, and had been seen of her, believed not. Only Peter, to whom they repeated
the angel's message, because he had been absent when they first came with it, was
disposed, by his sanguine temper, to give a little nore credit to their words than
the rest seem to have done : for, in hearing that the heavenly beings had named
him in particular as one to whom the news should be told, he was much elated with
the honour they had done him. And though he was but just come from the sepulchre,
he thought proper to go thither a second time, hoping, perhaps, to see Jesus, or,
at least, the angel who had distinguished him by making mention of his name.
[Luke xxiv. 12.] Then arose Peter and ran unto the sepulchre; and, stooping down,
he beheld the linen clothes laid by themselves, and departed, wondering in himself at
that which was come to pass.”
Luke relates Peter's second visit immediately after the account which he has
given of the women's first report. But it does not follow from hence that this
visit was made immediately after that report, or in consequence thereof, as those who
are acquainted with the manner of writing peculiar to the evangelists very well
know. Peter, indeed, made a visit to the sepulchre in consequence of Mary Mag-
dalene's first information concerning the body being taken away, the history of which
John has given. But it was different from this : 1. Because he then had heard of
nothing but the taking away of the body : whereas, now the women had told him
of the vision of angels, which said that Jesus was risen, 2. Because, at the visit
mentioned by John, he went down into the sepulchre and searched it ; whereas, at
this, he only looked in, knowing that if the angels had been visible, they would have
appeared immediately. And as 'for the body, he had fully satisfied his curiosity
at the first visit, and was confirmed iu the belief of its being away, by seeing the clothes
in the same situation as before. 3. Because, in returning from this second visit, he is
represented as wondering at that which was come to pass ; a circumstance which
might more naturally be expected to happen now than formerly. The reason is, when
he made the first visit, he had no thought of the resurrection, and so considered the
taking away of the body only as an ordinary occurrence ; but now that the women
had told him of their having seen angels, who assured them that Jesus was alive,
he viewed the absence of the body, and the posture of the clothes, in quite a different
light. 2nd was struck with wonder. Our Lord's appearance to Peter, mentioned
376 LIFE OF CHRIST.
I Cor. xv. 5, may have happened as he was returning from the sepulchre this second
time ; for we are certain that the favour was vouchsafed to him on the day of the
resurrection. See Luke xxiv, 33, 34. - -
“ The same day on which Jesus arose, one of his disciples, named Cleophas, or
Alpheus, the husband of Mary who was sister to our Lord's mother, and who, in the
history of his resurrection, is called Mary the mother of James, was travelling to
Emmaus, a village about seven miles distant from Jerusalem, in company with another
disciple, whose name is not mentioned; and who, for that reason, is, by some, sup-
posed to have been Luke himself. The two were in the utmost dejection on account
of their Master's death, insomuch that their grief appeared visible in their coun-
tenances. [Luke xxiv. 17.] Moreover, as they went along, they talked of the things
that sat heaviest on their spirits. [Luke xxiv. 13, 14, 15.] And, behold, two of them
went that same day to a village called Emmaus, which was from Jerusalem about three-
score furlongs. And they talked together of all these things which had happened.
...And it came to pass, that while they communed together, and reasoned, Jesus himself &
drew near, and went with them. He overtook them as coming himself from Jerusalem,
see verse 18. Probably, the disciples had just left the city when Jesus came up
with them ; for, on any other supposition, he could not have had time to deliver all
the things which the evangelist tells us he spake to them, see verse 27. It seems.
he shewed to them himself immediately after he left the company of women. 16.T.
But their eyes were holden that they should not know him. They were held by, his,'
miraculous power; or they mistook him by reason of his appearing to theminºan:
unusual dress. Mark seems to intimate this circumstance in the account which he
gives of the matter. [Mark xvi. 12.] After that he appeared in another form unto
two of them as they walked and went into the country. Or the phrase: in Luke,
according to the force of the Hebrew idiom, may denote the effect without any intim a-
tion of the cause at all. By the alteration which Jesus could easily make in the
tone of his voice while speaking ; and, by his new dress, he might be concealed from
them, especially as they still believed he was dead, and had no expectation of his
resurrection. Besides, their thoughts were so swallowed up in the depth of their
grief, that as they took little notice of any ºthing without them; so they did not
narrowly examine the features of their fellow traveller. Jesus, therefore, 'spake
to them in the character of a stranger, making free, as travellers might do with one
another, to ask what the subject of their conversation was, and why they looked so sad.
[Luke xxiv. 17.] And he said unto them, what manner of communications are these
that ye have to one another as ye walk, and are sad 2 [18.] And one of them, whose
name was Cleophas, answering, said unto him, art thou only a stranger in Jerusalem,
and hast thou not known the things which are come to pass there in these days 2
Cleophas was surprized that any one who had come from Jerusalem should have been
ignorant of the extraordinargºthings which had lately happened there, [19] And he
said unto them, what things 2 And they said unto him,” concerning Jesus of Nazareth,
which was a prophet mighty in deed and word before God and all the people. [20]
And how the chief priests and our rulers delivered him to be condemned to death, and
have crucified him. Having thus given an account of Christ’s character, miracles,
and sufferings, Cleophas was so ingenuous as to acknowledge they once believed him.
to be the deliverer of Israel, and, in that faith, had been his disciples ; blit that they
began now to think themselves mistaken, because he had been dead three days. [2].T
But we trusted that it had been he which should have redeemed Israel ; and beside all.
this, to-day is the third day since these things were done. Cleophas added, that some
women of their acquaintance, who had been that morning at the sepilchre, astonished,

Life of cHRIST. e 377
them with the news of his resurrection, affirming that they had seen a vision of angels,
which told them he was alive. It seems, his companion and he had left the city
before any of the women came with the news of Christ's personal appearance. -
The smallest attention will shew that Cleophas and his companion do not here speak
of Mary Magdalene's second information given after she had seen the angels; because
Jesus himself having appeared to her before she stirred from the spot, it is by no
means probable that she would tell the lesser, and omit the greater event. Neither do
they speak of the information which the company of women, Mary Magdalene's com-
panions, gave the apostles after they had seen Jesus ; because they, in like manner,
must have related that much rather than any thing else. But the report of which
they speak was either made by a company of women different from that in which Mary
the mother of Jaines and Salome were, who saw Jesus as they went to tell his disciples
concerning the vision of angels, or it was made by that company before they saw
the Lord. That it was not made by any company different from that in which Mary
and Salone were, is certain; because Luke says expressly, that Mary, Salome, Mar
Magdalene, Joanna, and the rest, concurred in giving it. [chap. xxiv. 10.] Wherefore,
it must have been the report which Mary Magdalene made alone, after having been
with the women at the sepulchre the first time, and which they confirmed before they
saw the Lord. According to this account of the matter, indeed, the report which
Mary Magdalene made alone is not distinguished from that of her companions, Mary,
Salome, and Joanna : yet there seems to be a hint given of it in the first clause of the
verse under consideration : for the words, and when they found not his body, may refer
to Mary Magdalene's first information, as the subsequent words, they came, saying
that they had also seen a vision of angels, describe the information given by her com-
panions. In the mean time, though it should be allowed that Mary Magdalene's
report is not distinguished from that of her companions, either by Luke, in his history
of the resurrection, or by the disciples going to Emmaus, it will not follow that her
report was made at the same time with theirs, or that the evangelist meant to say so :
for though they were distinct in point of time, they might fitly be joined together
for four reasons: 1. Because the persons whº made them had gone out in one com-
pany to the sepulchre. 2. Because they were made soon after each other. 3. Because
the subject of both was the same. Mary Magdalene first brought word that the
stone was rolled back, that the door was open, and the body gone. The other women
came immediately after her, and told the same things; adding, that they had seen a
vision of angels, which affirmed that Jesus was alive. 4. In telling their story to this
supposed stranger, the two disciples would think it needless to make the distinction
more particularly. But if the disciples, in their accounts of these reports, joined them
together for the reasons mentioned, the evangelist Luke might, for the same reasons,
speak of them as one, in his history of Christ's resurrection, agreeably to the brevity
which he has studied throughout the whole of his work.
“ [Luke xxiv. 24.] And certain of them which were with us, went to the sepulchre,
and found it even so as the women had said : bºt him they saw not. When the women
who had been at the sepulchre told us that they had seen angels, who assured them
that Jesus was risen, some of our number went thither in great haste, hoping to see
these angels, as the women told them they were in the sepulchre when they came away.
t}n their arrival, they found it even as the women had said ; for they were favoured
with a sight of the angels, but had not the pleasure of seeing Jesus.”
This is generally understood of the journey which Peter and John made to the se-
ulchre immediately after Mary Magdalene's first report; but with what truth may
#. questioned. The reason is, at that jogº, Peter and John had heard nothing.
- *_2
*-*
318 . LIFE of CHRIST.
of the vision of angels, which the disciples here mentioned are said expressly to have
been informed of Luke, indeed, tells us of a second journey which Peter made to the
sepulchre ; and this some have supposed to be the journey which the disciples going to
Emmaus had in their eye, because it is related immediately after the report of the
women eoncerning the angels, as iſ it had happened in consequence of that report.
Nevertheless, the series of the history discovers the fallacy of this supposition : for
when the women came into the city after having seen the angels, both Peter and John
were at the sepulchre, and did not return before the women set out the second time.
If so, neither Peter nor John had any opportunity of hearing from the women's own
mouth what they had to say concerning the vision, till the latter were able to add the
still more welcome news of their having seen the Lord. Wherefore, since the dis-
ciples, of whom Cleophas and his companion speak, had heard nothing of Christ's
appearing to the women, Petér could not be one of them. It may be said, indeed,
that immediately on his return from the sepulchre, he went back again with John, or
some other of the disciples, in consequence of the women's report delivered to him at
second hand by his brethren. Yet this is not very probable ; because the disciples
in question must have ran so fast, as to return from the sepulchre and make their report,
before either Mary Magdalene or the company of women came from their several
interviews with Jesus. Of this, no doubt can be made, since Cleophas, who left the
city before the women arrived, tells us he had heard that report. zºº
“ [Luke xxiv. 25.] Then he said unto them, O fools, and slow of heart, to believe
all that the prophets have spoken 1 [26.] Ought not Christ to have suffered the
things, and to enter into his glory 2 From this reproof, it would appear, that'ſ -
and his companion were of the number of those who gave little credit to t ngs
which the women had brought of their Master’s resurrection. His crucifi and
death, as they themselves acknowledged, having almost convinced them that he was
not the Messiah, they had little faith in his resurrection. Wherefore, to shew; them
their error, Jesus reproved them sharply for not understanding and believing the
prophecies which, said he, declare it to be the decree of heaven, that before Messiah
enters into his glory, that is, before he receives his kingdom, he must suffer such
things as you say your Master has suffered. - º -
Moreover, that his reproof might appear well founded, that their drooping spirits
might be supported, and that they might be prepared for the discovery he was about
to make of himself, he explained the whole types and prophecies of the Old Testa-
ment which relate to Messiah's sufferings, such as the Mosaical sacrifices, the lifting
up of the brazen serpent, the twenty-second Psalm, the fifty-third of Isaiah, &c.
[27.] And beginning at Moses and all the prophets, he earpounded unto them in all the
scriptures the things concerning himself. Thus did Jesus demonstrate to his desponding
disciples, from the scriptures, that their despair was without cause; and the suspicion
without foundation, which they had taken up of his being a deceiver, because the
priests had put him to death. His discourse made a deep impression on them, [3.2.]
and engrossed their attention to such a degree, that they neither theught of the length
of their journey, nor considered the countenance of him who spake to them ; so that
ere they were aware, they arrived at the village whither they went. , And now the
disciples turned aside from the road to go to their lodging, Jesus, in the mean time,
travelling on. But they, loth to part with a person whose conversation charmed
them so much, begged him to go no further, but to abide with them, because the
day was far spent. [Luke xxiv. 28.] And they drew nigh unto the village whither they
weht, and he made as though he would have gone further. [29.] But they constrainea
him, saying, abide with us; for it is toward evening, and the day is far spent. And
t
''. .













LIFE OF CHRIST. . 379.
he went in to tarry with them. By their hearty invitations, the disciples prevailed
with their fellow-traveller to turn in with them ; and their humanity met with an
abundaat recompence ; for Jesus made himself known to them at table, in the action
of gring God thanks for their food. [30.] And it came to pass as he sat at meat
with them, he took bread, and blessed it, and brake, and gave to them. Because it is
said, that “ as he sat at meat, he took bread, and blessed it,” &c. some have thought
that our Lord gave his two disciples the sacrament on this occasion, adding it to the
ordinary meal they were eating, as at the first institution of the rite, and that they
knew him thereby to be Jesus. But in the greek there is no foundation for the con-
jecture, the words signifying properly, and it cauſe to pass, that when he sat down to
table with them, he took bread, and blessed it, &c. Among the Jews, the giving thanks
at table for their food, and the distributing of it to the guests, was the head of the
family's office ; but in mixed companies, he whose rank and character rendered him
most worthy of the honours of the table, obtained them. The actions, therefore, of
blessing, breaking, and dividing the meat, happened, of course, at every meal; and
at this, were fitly yielded to their Master by the disciples, although they did not know
him ; because the singular skill in sacred writings, which he had discovered on the road,
made them conceive a very high opinion of his piety and learuing. Jesus, being thus
desired by his disciples to address God in their behalf, he discovered himself, either
by pronouncing a form of prayer which they had often heard him use, and which,
when repeated by this stranger, awakened their attention; so that, considering his
features more narrowly, they knew him to be the Lord. This is Calvin's account.
Or they might be led to the discovery, if, in his prayer, Jesus uttered such things as
made him known. [3] ] ...And their eyes were opened, and they knew him ; and he
wanished out of their sight. Though our Lord's departure is mentioned immediately
after we are told how he discovered himself, it does not follow that he went away im-
mediately upon the discovery. This is the manner of the sacred historians. We may
therefore suppose that he staid some time conversing with the two disciples, and proving
to them the reality of his resurrection.
The reflection which the disciples made on this affair is natural and beautiful.
[Luke xxiv. 32.] And they said one to another, did not our heart burn within us
ºchite he taſked with its by the way, and while he opened to us the scriptures 2 We
were extremely stupid not to know him, when we found his discourses have that effect
upon us, which was peculiar to his teaching.
As soon as Jesus departed, the two disciples made all the haste they could to
Jerusalem, that they might have the pleasure of acquainting their brethren with the
agreeable news. But they were in some measure prevented. For immediately on
their arrival, the eleven, with the women, accosted them, giving them the news of
their Master’s resurrection. [33.] And they rose up the same hour, and returned to
Jerusalem, and found the eleven gathered together, and them that were with them,
[3+..] Saying, the Lord is risen indeed, and hath appeared to Simon. The apostles
had given little credit to the reports of the women, supposing they were occasioned
more by imagination than reality : but when a person of Simon's capacity and gravity
declared that he had seen the Lord, they began to think that he was risen indeed.
Their belief, therefore, was not a little confirmed by the arrival of the disciples,
who declared that the Lord had appeared to them also. [35.] And they told what
things were done in the way, and how he was known of them in breaking of bread :
that is, by his prayer before meat. Mark, however, represents the reception which
their report met with somewhat differently. [xvi. 12 J After that he appeared in
another form, i. e. in another dress, the dress of a traveller, unto two of them, as th:3:
3 C 2.
380 - LIFE OF CHRIST.
walked and went into the country, L13.] And they went and told it unto the residue,
neither believed they them. ... But there is no inconsistency between the evangelists,
for though the greatest part of the apostles believed that Jesus was arisen, as Luke
affirms, some, who had not given credit either to the women or to Simon, continued
obstinately to disbelieve, in spite of all that the two disciples or the rest could say.
This seems to be a better method of reconciling Mark and Luke, than to suppose that,
on Peter's information, the apostles believed that Jesus was risen, but did not believe
that he had appeared to the two disciples; because, according to their own account
of the matter, they did not know him at first, and because, at parting, he had vanished
out of their sight : for I ask the reader whether it is not natural to think that the
disciples, who, on this occasion, were more than twenty in number, would not divide
in their opinions upon such a subject as the resurrection of their Master from the
dead ; some believing it ; others rejecting it. We know from Luke himself, that a
few did not believe, even after they had seen Jesus with their own eyes. [chap. xxiv.
41. See also Mat. xxviii. 17.] It is therefore no straining of the text to suppose,
that by the eleven saying, the Lord is risen indeed, and hath appeared to Peter, Luke
means only some of the eleven, perhaps, the greatest part of them said so. Besides,
we must understand the evangelist’s words in a limited sense, because Peter, of whom
he speaks, was himself one of the eleven.” -
“ While the disciples from Emmaus were giving their brethren an account of the
Lord's appearing to them, and offering arguments to convince those who doubted the
truth of it, Jesus himself came in, and put an end to thcir debate, by shewing them
his hands and his feet. [Luke xxiv. 36.] And as they thus spake, Jesus .# stood
in the midst of them. The expression, stood in the midst of them, signifies that he
stood among them, without intimating whether they saw him come forward, or did
not observe him till he was near them. John, however, mentions a circumstance,
which, compared with Luke's account, scems to prove that they saw him enter the
room, and come forward. [John xx. 19.] Then the same day at evening, being the first
day of the week, when the doors were shut where the disciples were assembled for fear
of the Jews, came Jesus, and stood in the midst, and saith unto them, peace be unto you.
[Luke xxiv. 37.] But they were terrified and affrighted, and supposed that they had
seen a spirit. The disciples had secured the doors of the house by locks and bolts,
as well as they could, for fear of the Jews, But Jesus, before he entered, opened the
locks and drew the bolts by his miraculous power, without the knowledge of any in
the house. Wherefore, as the whole company knew that the doors had been secured,
it is no wonder that they supposed they saw a spectre; and were exceedingly affrighted,
when something in a human form, whose features they could not easily discern by
the evening light, entered the room. Thus the circumstance of the doors being shut is
very happily mentioned by John, because it suggests the reason why the disciples took
Jesus for a spirit, as Luke tells us, notwithstanding the greatest part of them believed
that he was risen, and were conversing about his resurrection at that very instant.
To dispel their fears and doubts, Jesus came forward alrd spake to them, and shewed
them his hands and feet, desiring them to handle him, and be convinced by the united
report of their senses, that it was he. [38.] And he said unto them, why are ye trow-
bled, and why do thoughts arise in your hearts * [39.] Behold my hands and my
feet, that it is I myself: handle me and see : for a spirit hath not flesh and bones, as
ye see me have. [40] And when he had thus spoken, he shewed them his hands and
jis feet. (John, and his side.) The disciples beholding these infallible proofs of their
Master’s resurrection, received him with exultation and rapture. But their joy
and wonder so wrought upon their minds, that some of them, sensible of the commotion
£IFE OF CHRIST. - 38t
they were in, suspended their belief till they had considered the matter more calmly
Jesus, therefore, *nowing their thoughts, called for meat, and did eat with ther,
to prove more fully the certain truth of his resurrection from the dead, and the reality
of his presence with them on this occasion. [Luke xxiv. 41.] And while they yet be-
lieved not for joy, (John, then were the disciples glad when they saw the Lord,) and
wondered, he said unto them, have ye here any meat 2 [42] And they gave him a
piece of a broiled fish, and of an honeycomb. [43.] And he took it, and did eat befºre
them. He tarried so long with them, that they had time to make ready some fish
for supper, which he took a share of.
“ [John xx. 21.] Then said Jesus unto them again, Peace be unto you ; as my
Father have sent me, even so send I you. I send you to preach the gospel, and teach
men the way of salvation ; for which purpose I honour you with an authority and
commission from God, and bestow on you power to confirm your doctrine and mission
by miracles. [22] And when he had said thus, he breathed on them, and saith unto
them, receive ye the Holy Ghost. Luke, verse thirty-five, informs us, that the disciples
from Emmaus told the brethren, on this occasion, what things were done in the way.
Among the rest, no doubt, they repeated the interpretations which Jesus gave of the
prophecies concerning his own sufferings and death. But such a sense of the scrip-
w
tures being diametrically opposite to the notions which the Jews in general entertained,
tº ...,
a peculiar illumination of the Spirit was necessary to enable the apostles to discern it.
*This illumination they now received from Jesus, who, in token that he bestowed it,
breathed upon them, and bade them receive it. The effect of this illumination was,
º. the agreeableness of the things which had befallen him, with the
º finitiéât"
prophecies concerning Messiah, their minds were quieted, and they were fitted
to judge of the present appearance, and of the other appearances, which Jesus was to
make before his ascension. -
2 :
ºRurther: the expression, receive ye the Holy Ghost, may have a relation, not
only to the illumination of the Spirit which they now received, but to those which
they were to receive afterwards, and in greater measure. Accordingly, it is added,
{23.] Whose soeve? sins ye remit, they are remitted unto them ; and whose soever
sins ye retain, they are retained. This may refer to the temporal pardon and punish-
ment of men's sins. Or the meaning may be, ye are soon to receive the Holy Ghost
in the fulness of his communications, whereby you shall understand the will of God
for men's salvation in the most comprehensive manner, and so be qualified to declare
the only terms on which men's sins are to be pardoned. Some, indeed, carry the
matter higher, supposing that this is the power of what they call authoritative abso-
Aution : yet the only foundation on which the apostles themselves could claim such a
power, must either have been the gift of discerning spirits which they enjoyed after
the effusion of the Holy Ghost, [I Cor. xii. 10.] and by which they knew the secret
thoughts of men's hearts, consequently the reality of their repentance ; or it must
have been some infallible communication of the will of God concerning men's future
state that was made to them : for, properly speaking, they neither forgave nor retained
sins, they only declared a matter of fact infallibly made known to them by God. Iu
the mean time, to render this interpretation feasible, the general expressions, “whose
soever sins ye remit,” &c. must be very much limited, since it was but a single indi-
vidual here and there, whose condition in the life to come can be supposed to have
been made known to the apostles by revelation, -
“ UJohn xx. 24.] But Thomas, one of the twelve, called Didymus, i. e. the twin,.
was not with them when Jesus came. It is said, [Luke xxiv. 33.] that the disciples
from Emmaus told their story to the eleven, and to them that were with them. The





382 LIFE of CHRIST.
elevºn was the name by which the apostles went after the death of Judas, whether
hey were precisely that number, or fewer. Wherefore, we are under no necessity,
from this name, of supposing that Thomas was present when the disciples came in.
We are sure that he was not present in this meeting when Jesus, shewed himself.
Yet, if Luke's expression is thought to imply that Thomas was with his brethren at
the arrival of the disciples, we may suppose that he was one of those who would not
believe, and that he went away before they had finished their relation. [23.] The
other disciples, therefore, said unto him, we have seen the Lord. But he said unto
them, eacept I shall see in his hands the print of the nails, and put my finger into the
print of the nails, and thrust my hand into his side ; except I have the fullest evidence
arising, from the testimony of my own seeing and feeling him, I will not believe that
he is risen.” ; : . . . - - - -
Thus ended the transactions of the day on which our Lord arose from the dead ;
a day much to be remembered by men throughout all generations, because it brought
fully into act the conceptions which had lodged in the breast of infinite wisdom
from etermity, even those thoughts of love and mercy on which the salvation of lost
men depended. Christians, therefore, have the highest reason to solemnize this day
with gladness each returning week, by ceasing from labour, and giving themselves
up to holy meditations, and other exercises of devotion. The redemption of sinners.
which they commemorate thereon, in its finishing stroke, affords matter for etermak
thought, being such a subject as no other, how great soever, can equal, and whose ºf
lustre neither length of time nor frequent reviewing can ever diminish. For as by
often beholding the sun, we do not find him less glorious or luminous than before, 89'.
this benefit, which we celebrate after so many ages, is as fresh and beautiful as ever,
and will continue to be so flourishing in the memories of all reasonable beings the gh
the endless revolutions of eternity. -- º-
“. Eight days after his resurrection, our Lord shewed himself again to the eleven
while Thomas was with them. [Mark xvi. 14.] Afterward he appeared unto the
eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart,
because they believed not them which had seen him after he was risen. It was Thomas.
whom Jesus now upbraided, as is evident from the more full account which John
has given us of this affair. For, condescending to bear with the stubbornness of his.
unbelieving apostles, he desired Thomas in particular to put his finger into the print
of the nails, and to thrust his hand into his side, that he might convince himself by
the only proofs which he had declared should convince him. [John xx. 27.] Thus,
Jesus demonstrated, not only that he was risen, but that he was possessed of divine-
knowledge, being conscious of the thoughts and actions of men. Accordingly, Thomas,
exceedingly struck with the proof, cried out in a great amazement, any Lord, and my
God. Though the nominative often occurs for the vocative, it is the former case that.
is used here, the words, thou art, being understood. To this, the context agrees; for
we are told that these words were addressed to Jesus. [28.] And Thomas answered
and said unto him, my Lord and my God Wherefore, they cannot be taken merely
as an exclamation of surprize, which is the Socinian gloss ; but their meaning is, thou
art really he whom I lately followed as my Lord ; and I acknowledge thee to be
possessed of infinite knowledge, and worship thee as my God. [29.] Jesus said unto.
him, Thomas, because thou hast seen me, thou hast believed ; blessed are they that have
zlot seen, and yet have believed. Thou hast believed my resurrection, because thou hast.
had it confirmed to thee by the united testimony of all thy senses: they are persons
of a better disposition, who, without the evidence of sense, are so candid as to yield to.
the proofs which the divine wisdom has thought sufficient for convincing the world,

º LIFE of cHRIST. 383
From this, it would appear, that Thomas's speech, on the evening of the resurrection-
day, was a kind of boasting in the strength of his own understanding, and a praising
of himself on that account. . He would not believe that his Master was risen on
such trivial evidence as the reports of the women ; nothing would convince him but
the evidence of his own senses. [John xx. 30.] And many other signs truly did Jesus
in the presence of his disciples, which are not written in this book ; [3].j Rut these
Gre written, that ye might believe that Jesus is the Christ, the Son of God; and that
believing, ye might have life through his name. He appeared on several other occa-
sions to his disciples after his resurrection ; and by many infallible proofs, which are
not written in this book, convinced them that he was alive after his passion. The
appearances mentioned by the evangelists are nine in number. The apostle Paul
speaks of one to James, and one to himself, whºeh they have omitted. Accordingly,
this passage leads us to think that Jesus shewed himself much oſtener than there is any
account of upon record. &
“ Qur Lord having, first by the angels, and then in person, ordered his disciples
to go home to Galilee, with a promise that they should see him there, it is reasonable
to think that they would depart as soon as possible. Wherefore, when they were
come to their respective homes, they followed their occupations as usual ; and
particularly the apostles, who pursued their old trade of fishing on the lake. Here,
as they were plying their nets one morning early, [verse 4.] Jesus shewed himself to
them, [John xxi. 1.4.] After these things Jesus shewed himself again to the disciples
the sea of Tiberias , and on this wise shewed he himself. There were gathered
together Simon Peter, and Thomas called Didymus, and Nathaniel of Cana in Galilee,
, and the sons of Zebedee, and two other of his disciples. Simiou Peter saith unto them,
Igo a fishing. They say unto him, we also go with thee. They went forth, and cntered
into a ship immediately ; and that night they caught nothing. But when the morning
was now come, Jesus stood on the shore : but the disciples knew not that it was Jesus,
for it was somewhat dark, and they were at a distance from him. He called to them,
and asked if they had caught any thing, They answered, they had got nothing. He
desired them to let down their nets on the right side of the boat. The disciples,
imagining that he might be acquainted with the places proper for fishing, did as he
directed them, and caught a multitude of fishes. [5.] Then Jesus saith unto thein,
children, have ye any meat & They answered him, no. He asked this question that
he might have an opportunity to give them the following direction. [6.] And he said
tunto them, cast the net on the right side of the ship, and ye shall find. They cast, there-
fore, and now they were not able to draw it for the multitude of fishes. Such mar-
vellous success, after having toiled all the preceding night to no purpose, could not
fail to make them form various conjectures about the stranger who had given them
the happy advice. Some could not tell who he was ; others said he was the Lord.
Simon Peter, who was of this latter opinion, entertaining no doubt of it, girt on his
fisher's coat, and cast himself into the sea, not to swim, but to walk ashore; for to
have clothed himself had been a very improper preparation for swimming. He knew
that the lake was shallow thereabouts, and would not wait till the boat dragged the
net full of fishes ashore, Wherefore, he leaped out hastily, and walked as fast as he
could to the land, which was only about sixty paces off. All the inconvenience he
sustained by this was but the wetting of his sandals, provided he had them on ; for
the antients wore neither breeches nor stockings. [John xxi. 7..] Therefore that dis-
ciple whom Jesus loved saith unto Peter, it is the Lord. Now when Simon Peter heard
that it was the Lord, he girt his fish cr’s coat unto him, (for he was naked, ) and did
cast himself into the sea. [8.] And the other disciples came in a little ship ; (for they

iss, MLIFE OF CHRIST.
were not far from land, but as it were two hundred cubits,) dragging the net with . .
fishes. When the disciples came ashore, they found a fire burning, on which there
was a fish broiling. At hand, also, was some bread. But neither being sufficient
for the company, or, perhaps, to shew them the reality of the miracle by making them
attend to the number and largeness of the fish which they had saught, and to the nets
not being broken, Jesus bade them bring some of their own, then invited them to dine,
that is, to eat with him : for the greek word, as Keuchenius has shewed, significs
sometimes to take meat in the morning, which is the meaning of it here : see verse 4.
By this time they were all so fully convinced that it was the Lord, that none of them
durst ask who he was, [9] As soon as they were come to land, they saw a fire of coals
there, and fish laid thereon, and bread. [10.] Jesus saith unto them, bring of the fish
which ye have now caught. [11.] Simon Peter went up, and drew the net to land full
of great fishes, an hundred and fifty and three s and jor all there were so many, yet
was not she net broken. [12] Jesus saith unto them, come and dine. . .And none of
his disciples durst ask him, who art thou ? knowing that it was the Lord [13.] Jesus
then cometh and taketh bread, and giveth them, and fish likewise. It is not said, indeed,
that Jesus now ate with them ; but his invitation to them, verse 12, implies it. Be-
sides, Peter testifies, [Acts x. 41.] that his apostles did eat and drink with him
after he rose from the dead ; meaning to tell Cornelius, that that was one of the many
infallible proofs by which he shewed himself alive after his passion. It is reasonable, . . .
therefore, to think, that he ate with his apostles on this occasion. Thus, Jesus provedº
to his disciples anew the reality of his resurrection, not only by eating with them;..
but by working a miracle like that which, at the beginning of his ministry, had
made such an impression upon them, as disposed them to be his constant followers; º'
“ [14] This is now the third time that Jesus sliewed himself to his disciples after
that he was risen from the dead. The evangelist does not say that it was the thirdé
time Jesus appeared, but the third time he appeared to his disciples, i. e. to his após--
tles in a body; for, in reality, it was his seventh appearance. Besides, John himself.
has taken notice of three appearances before this. . . . . .
“ [15.] So when they had dimed, Jesus saith to Simon Peter, Simon, son of Jonas,
loves: thou me more than these ? more than thy brethren apostles love me 2 in allu-
sion to the high professions of love and fidelity which Peter had formerly made to him.
He saith unto him, yea, Lord, thou knowest that I love thee. Being taught modesty
and diffidence by his late fall, Peter would not now compare himself with others, but
humbly appealed to his Master's omniscience for the sincerity of his regard to him.
Upon this, Jesus first desired him to feed his lambs, i.e. to exhort and comfort the
young and tender part of the flock, those who were to be converted. He saith unto
'him, feed my lambs. Then, to give him an opportunity of renewing his professions,
[John xxi. 16, 17.] He saith unto him again the second time, Simon, son of Jonas,
invest thou me 3 He saith unto him, yea, Lord, thou know.cst that I love thee. He
saith wnto him, feed my sheep. He saith unto him the third time, Simon, son of Jonas,
lowest thou ne 2 Peter was grieved because he said unto him the third time, lovest thou
ame 2 and he said unto him, Lord, thou knowest all things, thou knowest that I love
thee. Jesus saith unto him, feed my sheep. From our Lord’s asking Peter if he loved
him before he gave him commission to feed his lambs and his sheep, it is justly in-
ferred, that to render men duly qualified for the ministerial function, they must
prefer the interest and honour of Christ to every other consideration whatever. This
is the great qualification by which alone a minister can be animated to go through
the labours and difficulties of his office, and, be fortified against the "dangers which
may attend it. Moreover, Christ's exhortation to Peter to feed his lambs. and sheep',
LIFE of CHRIST. 385
being the reply which he made to Peter's declaration that he loved him, shews us,
that ministers best testify their love to Christ by their singular care. and diligence in
feeding his flock. To conclude : the repetition of this commission three times, inav
have É. in allusion to Peter's three denials. In it, the Papists would have us
to believe, that supreme dominion over the whole church, clergy as well as laity,
was granted to Peter. However, it has quite a different meaning ; for Peter, by his
late cowardice and perfidy, having, as it were, abdicated the apostleship, was hereby
no more than formally restored to his office, through the indulgence of his kind and
merciful Master. *- - -
** Peter being thus restored to the apostolical office and dignity, from which he
had fallen by openly denying his Master three several times, Jesus proceeded to fore-
warn him of the persecutions to which he in particular would be exposed in the execu-
tion of his office, intending thereby to inspire him with courage and constancy.
[John xxi. 18.] Verily, verily, I say unto thee, when thou wast young, thou girdeds:
thyself, and walkedst whither thou wouldest ; alluding to the strength and activity
which he had now shewed in wading ashore after he had girded his fisher's coat
upon him : but when thou shalt be old, thou shalt stretch forth thy hands, and
another shall gird thee, and carry thee whither thou wouldest not. Instead of that
liberty which, in thy youth, thou enjoyedst, thou shalt, in thine old age, be a prisoner;
for thou shalt be bound and carried whither thou wouldest not ; carried to prison
and to death. Accordingly, the evangelist tells us, [19.] This spake he, signifying
by what death he should glorify God. The above words imply only that Peter should
glorify God by suffering a violent death. But what Jesus added is understood to
signify that Peter was to follow him in the kind of his death. And when he had spo-
ken this, he saith unto him, follow me : follow me to the cross. Agreeably to this,
the unanimous testimony of antiquity assumes us that Peter was crucified. º,
“[20.] Then Peter turning about, namely, as he followed Jesus, seeth the disciple
whom Jesus loved following, which also leaned on his breast at supper, and said,
Lord, which is he that hetrayeth thee ? [2].] Peter, seeing him, saith to Jesus,
Lord, and what shall this man do & Peter, it seems, understanding what Jesus
meant when he ordered him to follow him, asked what would happen to his fellow-
disciple John, who was now coming after them. [22] Jesus saith unto him, if I
will that he tarry till I come, what is that to thee 2 follow thou me. If I incline
that he should live till my coming, what is that to thee so the greek word signifies,
being elliptical for remain in the flesh. We have the elliptical and the complete
phrase, Philip. i. 24, 25. [23] Then went this saying abroad among the brethren,
that that, disciple should not die. The brethren, it seems, understood by Christ's
coming his coming to judgment; and that they interpreted the phrase rightly, is
evident from what the evangelist adds : Yet Jesus said not unto him, he shall not
die ; but, if I will that he tarry till I come, what is that to thee 3 (24.] This is the
disciple which testifieth of these things, and wrote these things ; and we know that
his testimony is true. From this verse, Grotius and others infer, that the Ephesian
bishops added this whole chapter to John's gospel after his death. But it evidently
proves the contrary ; for the verse assures us that John wrote the things contained in
. chapter : this is the disciple which testifieth of these things, and wrote these
things. - - ..". -
“ Fariher, though the evangelist seems to conclude his gospel, chap. xx. 31, it is
no unusual thing with the sacred writers to add new matter after such conclusions.
See the epistle to the Romans and Hebrews at the end. Moreover, though the writer
9f this gospel is here spoken of in the third Fº it is agreeable to John's manuer
ssa * > .
LIFE OF CHRIST,
[see chap. xix. 35.] who likewise speaks of himself in the plural number, 1 epist'
v. 18. To conclude: the verse under consideration is shewed to be genuine, by a
• * * * *
similar passage in the conclusion of the third epistle, verse 12 : “yea, and we also
bear record, and ye know that our record is true.” Wherefore, the chapter being
genuine, this verse is no addition of the Ephesian bishops, as some critics would have
us believe, who propose that it should be read in parenthesis. [25.] And there are
also many other things which Jesus did, the which, if they should be written every one,
I suppose that even the world itself could not contain the books that should be written.
Amen.” . . . . . .
“And now the time approached when Jesus was to shew himself publicly in
Galilee. This was the most remarkable of all his appearances. He promised it to
the apostles before his death. [Mat. xxvi. 32.] The angels who attended at his resur-
rection spake of it to the women who came to the sepulchre, and represented it as
promised to them also. [Mark xvi. 7..] Nay, Jesus himself, after his resurrection,
desired the company of women to tell his brethren to go into Galilee, where they
should see him ; as if the appearances he was to make that day, and on the eighth
day thereafter, were of small importance in comparison. Moreover, the place where
he was to appear in Galilee was mentioned by him. So Matthew informs us, xxviii.
16. Then the eleven disciples went away into Galilee, into a mountain where Jesus had
appointed them. Whether there were more present at this appearance than the eleven,
the evangelist does not say ; nevertheless, the circumstances of the case direct us to,
believe that it had many witnesses. This appearance was known before-hand; the
place where it was to happen was pointed out by Jesus himself. The report, there-
fore, of his being to appear, must have spread abroad, and brought many to the place
at the appointed time. In short, it is reasonable to think that most of the disciples
now enjoyed the happiness of beholding personally their Master raised from the dead.
What confirms this supposition is, that Paul says expressly, Jesus, after his resurrec-
tion, was seen of above five hundred brethren at one time. [I Cor. xv. 6..] “ After
that, he was seen of above five hundred brethren at once, of whom the greater part
remain unto this present, but some are fallen asleep.” For the number of the witnesses.
mentioned by Paul, agrees better to the appearance on the mountain in Galilee
described by Matthew, than to any other. Galilee having been the principal scene.
of Christ's ministry, the greatest part of his followers lived there ; for which reason,
he chose to make what may be called his most solemn and public appearance after
his resurrection on a mountain in that country ; an appearance to which a general
meeting of all his disciples was summoned,’ not only by the angels who attended his
resurrection, but by our Loid himself, the very day on which he arose.
“[17.] And when they saw him, they worshipped him ; but some doubted. The
greatest part were so fully convinced that the person they saw was their. Master,
that they worshipped him. But with respect to a few, their joy on seeing the Lord
put them into a kind of perturbation ; and their desire that it might be him, made them
afraid it was not. This reason is assigned by Luke for the unbelief of some on a former
occasion, chap. xxiv. 41 ; and therefore it may fitly be offered to account for the
unbelief of others on this : besides, the thing is agreeable to nature ; men being com-
monly afraid to believe what they vehemently, wish, lest they should indulge themselves
in false joys, which they must soon lose. Probably, at this appearance, the apostles
received orders to return to Jerusalem; £or from Acts i. 3... i2, compared with Luke
xxiv. 50, it is plain that our Lord’s discourses before his ascension, related Mark xvi.
#5, and Luke xxiv. 44, were delivered in or near to the city. Besides, he ascended
from the mount of Olives, as we shall see immediately. Wherefore, if the orders for
ë. LIFE OF CHRIST. # 387
the apostles to repair to Jerusalem were not given at this appearance, Jesus must
have shewed himself again, which, indeed, is not impossible; as it is evident from
I Cor. xv. that he shewed himself somewhere to the apostle Jamas alone, though
none of the evangelists have given the least hint of that appearance. 7..] After that
(viz. his appearance to the five hundrcd brethren) he was seen of James. In the col-
lege of the apostles there were two persons of this name ; one, the brother of John,
who was killed by Herod; another, the brother or cousin of Jesus. Perhaps it
was to James the brother of John that our Lord appeared after his resurrection.
His being to suffer martyrdom so early, might make this special favout neces-
sary. * • *
“ Thus Jesus, [Acts i. 3..] shewed himself alive, (to the apostles whom he had
chosen, and to his other disciples,) after his passion, by many infallible proofs, being
seen of them forty days, and speaking of the things pertaining to the kingdom of
God. . It seems, he continued on earth forty days after he arose ; and, in several
interviews which he had with his disciples during that period, he gave them many
infallible proofs of his resurrection, and discoursed to them concerning the new dis-
pensation of religion which he was going to erect in the world by their ministry :
and so, having accomplished all the purposes of his coming, nothing remained but
that he should ascend into heaven in the presence of his apostles. These men were
now gone up to Jerusalem to prepare themselves for the feast of Pentecost. Thither
Jesus went, and shewed himself to them for the last time ; and because they were
still in deep dejection on account of the afflictions of his life, and the ignominy of his
death, he, on this memorable occasion, introduced that subject; putting them in mind
that, during his abode with them in Galilee, he had often told them, that all the
things written in the law, prophets, and Psalms, concerning him, were to be fulfilled.
[Luke xxix. 44, £5.] Then opened he their understanding, that they might understand
the scriptures. By the operation of his spirit, he removed their prejudices, cleared
their doubts, enlarged their memories, strengthened their judgments, and enabled
them to discern the true meaning of the scriptures. Having thus qualified them for
receiving the truth, he assured them that Moses and the prophets had foretold that
Messiah was to suffer in the very manner he had suffered ; that he was to rise from
the dead on the third day, as he had done; that repentance and remission of sins
were to be preached in Messiah's name among all nations, beginning with the Jews ;
and that the first offers of these blessings were to be made to such of them as dwelt
in Jerusalem, Then he told them, that in him they had beheld the exact accom .
plishment of all the prophecies concerning the sufferings and resurrection of Messiah,
and that they were chosen by God as the witnesses of these things, in order that
they might certify them to the world. [Luke xxiv. 48.] And ye are witnesses of these
things. Withal, to fit them for this great and important work, he told them that he
would send upon them miraculous gifts of the Spirit, which he called the promise of
the Father ; because God had promised them by the prophets. At the same time,
he commanded them not to depart from Jerusalem till they had received those gifts.
The season of their receiving the gifts of the Spirit was so near, and the work for which
they were to be bestowed was so urgent, that the apostles could not leave Jerusalem,
even on pretence of going home, especially as it was determined by the prophets, that
in Jerusalem the preaching of repentance and remission of sins should begin, to
qualify them for which, the gift of miracles was to be bestowed upon them. To
conclude: he told them that the dignity of his character, who was their Master,
and the efficacy of his ministry, should be demonstrated to be greater than John’s,
by the miraculous gifts to be bestowed on them. For whereas John only baptized
t --- 3 D 2
388 LIFE OF CHRIST,
ty
his disciples with water, he would baptize both them and their converts with the
Holy Ghost. [Acts i. 5.] For John truly baptized with water, but ye shall be baptized
with the Holy Ghost not many days hence.
“ Having thus spoken, he led them out of the town to the mount of Olives; and
being come to that part of the mountain which was above Bethany, the apostles,
whose minds were still full of the temporal monarchy, asked him if he would now
restore the kingdom to Israel. [Isuke xxiv, 50.] And he said unto them, it is not for
you to" know the times or the seasons which the Father hath put £n his own power.
It wili not be of any use to you in your work to know the times or the seasons of the
restoration of the kingdom to Israel. • Besides, this is one of the things which the
Father hath thought fit to conceal from mortals in the abyss of his omniscience.
This only is of importance to you to know, that you shall receive miraculous powers
after that the Holy Ghost is come upon you, and that by these powers you shall
bear witness unto me with great success, not only at Jerusalem, and in all Judea,
and in Samaria, but unto the uttermost part of the earth. [Acts i. 8.] But ye shall
receive power, after that the Holy Ghost is coine upon you ; and ye shall be witnesses
unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost
part of the earth. Moreover, he told them that he was now raised to the govern-
ment of heaven and earth ; for which reason, they might go courageously through
the whole world, and preach the gospel to every reasonable creature, well assured
that affairs, in all countries, should be so ordered, as to dispose the inhabitants for
the reception of the gospel. [Mat. xxviii. 18, 19.] And he spake unto them, saying,
all power is given me in heaven and in earth. Go ye, therefore, and teach all nations—
(Mark, preach the gospel to every creature.) withal, those who believed in conse-
quence of their preaching, he appointed to be received into his church by the rite
of baptism, and be taught to obey all the precepts he had enjoined them—baptizing
them in the name of the Father, and of the Son, and of the Holy Ghost. [20.] Teaching
them to observe all things whatsoever I have commanded you. Such baptized believers,
he assured them, should receive the pardon of their sins, together with cternal life ;
but those who did not believe and obey the gospel when preached to them, should be
damned. [Mark xvi. 16.] He that believeth and is baptized shall be saved ; but he
that believeth not shull be damned. And to encourage them in the great and difficult
work which he now assigned to them, he promised that, while they were employed
in it, he would be with them and their successors in the ministry to the end of the
world, to guide them by his counsel, to assist them by his Spirit, and to protect them
by his provideuce. Mat. xxviii. 20.] And, lo, I am with you always, even unto the
end of the world. Amen.
- “...Finally, that those who through their preaching were induced to believe, should
themselves work most astonishing miracles ; a circumstance which should contribute
greatly towards the spreading of the gospel. Nay, he mentioned the particular
miracles which they should be enabled to perform. [Mark xvi. 17.] And these signs
shall follow them that believe : in my name shall they cast out devils ; they shall
speak with new tongues ; [18] They shall take up serpents ; and if they drink any
deadly thing, it shall not hurt them ; they shall lay hands on the sick, and they shall
$*600'007". - *.
“ When he had spoken these things, he lift up his hands, and blessed them ; and,
in the action of blessing them, he was parted from them in open day-light, perhaps,
about mid-day, a bright cloud receiving him out of their sight, that is, covering him
about, and carrying him into heaven, not suddenly, but at leisure, that they might.
behold him departing, and see the proof of his having come down from heaven, which,
LIFE OF CHRIST. - - 389
he promised them, John xvi. 28. Two angels stood by them, who, though they had
assumed the form and garb of men, were, by the majesty and splendour of their
appearance, known of the apostles to be angels: for, as Christ's resurrection had
been honoured with the appearance of angels, it was natural to think that his ascension
into heaven would be so likewise. [Acts i. 11..] Which also said, ye men of Galilee,
why stand ye gazing up into heaven 2 (it seems, they looked up stedfastly after he
was gone out of sight, expecting, perhaps, to see him come down again immediately)
this same Jesus, which is taken up from you into heaven, shall so come in like manner as
ye have seen him go into heaven. He shall come in the same glorious manner in which
you have now seen him ascend. The angels spake of his coming to judge the world
at the last day, a description of which Jesus in his life-time had given. [Mat. xvi. 27.]
“ For the Son of man shall come in the glory of his Father with his angels.” Where-
fore, the cloud whereon the Lord now ascended, being the same with that in which
he is to come again, was more bright and pure than the clearest lambent flame ; for
it was the glory of the Father, that is, the Schechinah, or visible symbol of the divine
presence, which appeared to the patriarchs in antient times, which filled the temple
at its dedication, [2 Chron, vii. 3..] and which, in its greatest splendour, cannot be
beheld with mortal eyes; so, for that reason, is called the light inaccessible, in which
God dwells. [I Tim, vi. 16.] It was on this occasion, probably, that our Lord's body
was changed, acquiring the glories of immortality, perhaps, in the view of the
disciples, who looked at their Master all the time he was mounting. [Acts i. 10.]
As he ascended up into the skies, the flaming cloud which surrounded him, leaving a
track of light behind it, marked his passage through the air, but gradually lost its
magnitude in the eyes of them who stood below ; till, soaring high, he and it vanished
out of their sight ; for he was received up where the deity manifests himself in a
peculiar manner. [Mark xvi. 19.] And sat on the right hand of God ; that is, in his
human nature, was advanced in dignity next to the divine Majesty, all power in heaven
and earth being given him: and this universal government he will hold till he fully
establishes the dominion of righteousness, when he will deliver up the kingdom to God,
even the Father, that God may be all in all.”
In this illustrious manner did the Saviour depart, after having finished the grand
work which he came down upon earth to execute; a work which God himself, in the
remotest eternity, contemplated with pleasure ; which angels and superior natures,
with joy, descried as to happen; which, through all eternity to come, shall, at periods
the most immensely distant from the time of its execution, be looked back upon with
inexpressible delight by every inhabitant of heaven. For though the little affairs
of time may vanish altogether, and be lost, when they are removed far back by the
endless progression of duration, this object is such, that no distance, however great,
can lessen it. The kingdom of God is erected upon the incarnation and sufferings of
the Son of God, the kingdom and city of God comprehending all the virtuous beings.
that are in the universe, made happy by goodness and love ; and therefore none of
them can ever forget the foundation on which their.happiness stands firmly established.
In particular, the human species, recovered by thisłabour of the Son of God, will view
their deliverer, and look back on his stupendous undertaking with high ravishment,
i. they are feasting without interruption on its sweet fruits, ever growing more
€11CiQuº. -
890 HisroRY of the
chAPTER xvr.
THE HIsroay of rhE CHRISTIAN CHURCH, FRoM THE Ascession of our Loan,
To THE DEATH or HERo D AGRIPPA. " - -
The date of our Lord's cruciftvien, resurrection, and ascension---the apostles return to
... Jerusalem---how they employed their time---Matthias chosen apostle---the design of the .
feast of Pentecost---the Holy Spirit descends like tongues of fire-—a concourse of
strangers at Jerusalem---Peter's first sermon ; three thousand converted---the com-
munity of goods---prosperity of the church---the healing ºf a lame man occasions the
imprisonment of Peter and John, who are threatened and dismissed---increasing strength
of the church---death of Ananias and Sapphira-—the apostles having been imprisoned
and evamined before the council, Gamallel gives advice tending to moderation, and the
apostles are beaten and dismissed---Seven deacons chosen---Stephen persecuted---his
defence and death---the gospel preached in Samaria---Simon Magus---the eunuch of
Ethiopia---Saul's miraculous conversioń---the churches enjoy peace---Eneas healed---
, Dorcas raised---Cornelius is converted, receives the Holy Spirit, and is admitted into
the Christian church without circumcision---Peter defends his conduct---the gospel
preached at Antioch---Barnabas sent forth---Agahus prophecies---Herod persecutes
the Christians, slays James the Greater, imprisons Peter, is smitten of God, and
dies--observations on the faith and order of the primitive churches. . .
So little attentive were the antient historians to fix the dates of the transactions they
record, and so great was the inconvenience which they experienced for want of popu-
lar and established arras, that, in chronological enquiries, we must generally rest con-
tented, if, instead of arriving at certainty, we are enabled to decide upon the most
probable opinion. The precise year of the creation of the world, of the beginning
and termination of the flood, of the call of Abraham, of the building of Solomon's
temple, of the laying the foundation of Rome, of the return from the Babylonian
captivity, of the birth of our Saviour, of the commencement and duration of his
ministry, are all of them subjects of dispute. It is, however, pretty generally admitted,
that the great sacrifice was offered upon mount Calvary, on. Friday, the third of
April, in the year A. D. 33, in the four thousand, seven hundred, and forty-sixth
year of the Julian period; in the four thousand and fortieth year from the creation
of the world ; in the two thousand, three hundred, and eighty-fourth, from the com-
mencement of the deluge; in the two thousand and thirty-second from the birth of Ahra-
ham; in the fifteen hundred and twenty-fourth from the publication of the ten command-
/
CHRISTIAN CHURCH 391.
ments;, in the ten hundred and forty-fifths from the erecting of Solomon's temple;
in the seven hundred and eighty-fifth from the building of Rome ; in the six hundred
and thirty-ninth from the first Babylonish captivity; in the three hundred and fifty-
sixth from the death of Alexander the Great.; in the seventy-third from the beginning
of the reign of the first Herod ; in the thirty-seventh from the birth of Christ ; in the
thirty-sixth from the death of Herod; in the twenty-second of the reign of Tiberius
with Augustus; in the nineteenth of the reign of that emperor alone; and in the seventh
year from the commencement of the ministry of John the Baptist. On these prin-
ciples, it appears, that the resurrection took place late on Saturday, the fourth, or
early on Sunday, the fifth of April ; and that our Lord ascended into his glory,
either on Wednesday, the thirteenth, or, as is more generally supposed, on Thursday,
the fourteenth, of May. - - :
The apostles, having witnessed the ascension of our Lord, returned with great joy
to Jerusalem, a walk of about seven furlongs. Here they divided their time, betweeir
the temple, which they regularly attended at the stated hours of public devotion, , and
a large upper room, where they assembled together for the purpose of offering up
unto God continual supplications and prayers. Among the most regular attendants.
at this place of sacred retirement, were the eleven apostles, Mary the mother of our
Lord, and those near relations of his who are denominated his brethren ; and who,
though they were formerly noted as not believing in his mission, appear to have since
been converted to the truth. * -
In one of those days which they thus spent in waiting for the promise of the Father,
an hundred and twenty of them being collected together in this upper room, Peter arose,
and, standing in the midst of the disciples, addressed them to the following effect:
Men and brethren, cqually united by the ties of religion and of friendship, it was
necessary that this passage of scripture should receive a fulfilment, which David,
moved by the prophetic Spirit of God, delivered in the sixty-ninth and hundred and
ninth Psalms, concerning Judas, who betrayed his Master with a kiss, and was guide:
to those who led him away to judgment and to death. His dreadful crime and
calamitous end must be fresh in the recollection of every hearer ; for he was formerly
numbered among us, the apostles, and obtained a lot in this holy and important
ministry. This man, as you all recollect, occasioned the purchase of a field with the
reward of his iniquity, by casting it down in the temple, and refusing to take it again ;
and, by some accident, after having hanged himself, fell violently with his face on the
ground, burst asunder in the midst, and poured forth his bowels on the spot. This
fact, the historian observes, could not be reasonably doubted, since it was well
known to all the inhabitants of Jerusalem ; and they, in memory of the shocking event,
denominated the piece of land which was thus purchased, Acelaaïna, or the field of
blood. For it is written in the book of Psalms, let his habitation be desolate, and let
no man dwell therein ; which was admirably fulfilled by the purchasing with the
wages of his iniquity, not a garden, or dwelling-place for the Hiving, but a burying-
ground for the dead ; and it is added in another passage, and his bishoprick let another'
take : his office of overseer in the kingdom of God. Wherefore, of these men who
are now present among us, and have associated with us during the whole of our
Lord’s ministry, including that of his forerunner, must one be chosen to bear witness,
in the apostolic character, to the resurrection of the Son of God from the dead. The
assembly consented to the proposal; and, after mature deliberation, fixed upon two
candidates for this office ; Joseph, who was denominated Justus, from the integrity:
ºf his life; and a person no less eminent for his piety, who was named Matthias,
They then solemnly addressed the all-seeing God, and intreated him that, being ac-
392 - HISTORY OF THE
quainted with the secrets of all hearts, he would indicate who was most fit for the
apostolic office, by regulating the fall of that lot which they were then going'to cast.
Having, therefore, given forth the lot, it fell upon Matthias, who was immediately
added to the number of the eleven apostles. k
Nothing further of sufficient importance to be recorded occurred till the arrival ef
the feast of Pentecost. This solemnity derives its name from the greek word pentekostos,
Jiftieth, because held fifty days after the passover. It was observed by the Jews in
commemoration of the enunciation of the law to Moses, fifty days after the departure
of the children of Israel out of Egypt. This was the second of the three grand
festivals in the ecclesiastical year, at which all the males were enjoined to appear
before the Lord at the national altar. It is called by several names in the Old Testa-
ment ; as the feast of weeks, because it was celebrated seven weeks, or a week of
weeks, after the passover, or rather, after the first day of unleavened bread ; the feast
of harvest, according to Mede and Bochart, because, as the harvest hegun at the pass-
over, it ended at Pentecost ; or, according to others, because at this feast the first-
fruits of their wheat-harvest were brought and offered to God; and, for the same
reason, it was denominated the feast of first-fruits. ar º
When the day of Pentecost was fully come, or, as the Syriac renders it, when the
days of Pentecost were fulfilled, on the morning of the fiftieth day after the passover,
which corresponded to Sunday, the twenty-fourth of May, they, that is, probably, the
hundred and twenty disciples, with the women, were all, in the unity of the Spirit,
met together in the same place, the large upper room to which they had been accus-
tomed to resort. While they were sitting here, a sound was heard from heaven as
of a rushing mighty wind, which filled the whole room with its astonishing effects.
While they were filled with wonder at this supernatural event, bright flames of a
pyramidical form, which were so divided at the points as to present the appearance of
cloven tongues, were seen to rest one upon each of their heads who were at this time
assembled together. Immediately they felt themselves filled with the inspiration of
God, and enabled to speak with languages which they had never acquired by human
education. Beginning to exercise these miraculous gifts, the room appeared agitated
with an unaccountable confusion ; and, being overheard by their neighbours, a report
was soon spread, that something very extraordinary had happened to the sectaries of
Galilee. -
There were at this time sojourning at Jerusalem, either as fixed inhabitants of the
city, or as strangers, collected for the purpose of celebrating the annual feasts, devout
men from almost every region of the habitable globe. These, having heard the report,
ran together with the rest of the multitude, and were confounded ; because that every
one in the assembly heard some one or other of the disciples speaking, not only in his
own language, but in that particular dialect of it which he had learnt from his infancy.
Astonished beyond measure at this miracle, as all must be who consider its extent,
they inquired eagerly one of another, whether all these that spake were not Galileans
as well by country as by religion. How then, said they, does every one of us hear
them speaking in our native languages the wonderful works of God P. In this mul-
titude of strangers, there were Parthians, Medes, and Elamites, nations inhabiting
different provinces of modern Persia ; the dwellers between the rivers Tigris and
Euphrates, whom some suppose to be of the remnant of those Israelites who were
carried away captive by the kings of Assyria, and are usually denominated the nine
tribes and a half. Here were also natives of Judea, where the dialect was so different
from that of Galilee, that Peter was charged, on that ground, with being a disciple
of Jesus Christ. To these are to be added the natives of Cappadocia, and Pontus,
y
CHRISTIAN CHURCH. * 393
- - - #
and of the country more properly called the proconsolar Asia, as well as the inhabi-
tants of the neighbouring provinces of Phrygia, and Pamphylia, Óf Egypt, and the
parts of Africa which are about Cyrene, together with strangers, both Jews and
proselytes, who had arrived from the capital of the Roman empire ; and lastly, the
inhabitants of the island of Crete, and such as ordinarily resided in different parts of
Arabia. These were all amazed, and enquired to what these things would proceed;
while others, who were ignorant of the languages which were spoken, turned the whole
into derision ; alleging that the orators who had excited such general attention were
only miserable fanatics, who had increased their fervour to a remarkable pitch by the
free use of new and sweet wine. + - - -
Desirous to vindicate the character of his brethren, but still more desirous of the
conversion of his enemies, Peter now stood up with the eleven, and thus addressed
the multitude with an elevated voice: Ye men of the Jewish nation, from whatever
part of the world ye have arrived, and all you who are the stated inhabitants of Jerusa-
lem, let this be known unto you, and do you diligently hearken unto my words :
for these men, whom some of you have condemned as drunken and dissolute wretches,
are very far from being in a state of intoxication, seeing this is but the third hour of
the day, (nine o’clock in the morning) the hour of morning sacrifice, before which
you know, that mone, who have any regard for their character will allow themselves
so much as to taste wine, and much less to drink any large quantity of it, whereby
they would be rendered incapable of attending the service of the temple on this solemn
festival. But this which occasioned so much admiration, is that great event which
was foretold by the prophet Joel, [chap. ii. 28.32.] “And it shall come to pass in
the last days, the times of the Messiah, saith God, I will pour out an extraordinary
effusion of my Spirit upon all orders and nations of men; and your sons and your
daughters shall prophesy, and your young men shall see visions, and your old men shall
dream prophetic dreams. And on my servants and my handmaidens, who seem to be
the meanest members of my family, I will pour out largely of my Spirit; and they
shall, not only proclaim the riches of my grace, but announce the awful judgments
which shall fall on the heads of their enemies. Nor shall it be long before they have
a public confirmation of their testimony. For I will exhibit wonders in heaven, above,
and prodigies upon the earth beneath, blood, and fire, and vapour of smoke:
Yea, so great shall be the confusion both in church and state, that the sun shall, as it
were, be turned into darkness, and the moon into blood, before that great and terrible
day of the Lord comes, (when he shall take vengeance of his enemies by the destruc-
tion of the city of Jerusalem.) And it shall come to pass, that at this time my gospel.
should be freely preachcd, and every one that calleth on the name of the Lord shall
receive salvation.” Men of Israel, hear these words with becoming attention : Jesus,
the despised Nazarene, whose mission God hath attested by miraculous powers, and
wonders, and signs, which God wrought by him in your most public places and
assemblies, as you yourselves also know ; him, being delivered by the determinate
coursel and foreknowledge of God, ye have taken, and by wicked hands have crucified
and slain. Whom God hath raised up from the dead, having loosed the pains of
death, forasmuch as it was impossible that he should be finally holden of it. For .
‘David, speaking in the person of the Messiah, saith, [Psalm xvi. 8, &c.] “I have
regarded the Lord as always before me; because I know that he is at my right-hand,
that I might not be tossed and agitated by any of my sufferings. Therefore gid my
heart rejoice, and my tongue, the glory of my frame, was glad. Moreover, also, my
flesh, while it lodges in the sepulchre, shall rest in a joyful and assured hope : because
3 E.
394 - - HISTORY OF THE
thou wilt not leave my soul in the world of separated spirits, nor even permit my body
to experience corruption in the grave. By making me the first-fruits of them that
slept, thou hast appointed me to go before in the untrodden paths which lead from the
grave back again to vital air ; and thou wilt also so manifest thyself unto me, as to
fill me with joy by the light of thy counterance.” Men and brethren, whom I esteem
as members of the house of Israel, permit me to speak to you freely concerning the
patriarch David, who delivered this valuable prediction, that he is both dead and
buried, and his sepulchre remains among us in Jerusalem, even to this day. He,
therefore, could not speak this of himself; but being a prophet, and knowing that
God had sworn to him with an oath, that of his posterity he would raise up the pro-
mised Messiah to sit on his throne, as the king of God’s covenant people, he spake
this of Christ, that his soul shall not be left in the unseen world, nor his flesh be suf-
fered to see corruption. This Jesus hath God, raised up, of whose resurrection we
are all witnesses. And though he appeared in this world as a man of sorrows and
acquainted with grief, he is now exalted by the right-hand of God ; and, having, as
the great anointed of the Lord, received the promise of the Holy Spirit from the
Father, he hath shed forth this miraculous effusion, the effects of which ye now see
and hear. For David is not himself, in this sense, ascended into heaven; but he saith
himself, [Psalm cy. 1.] “ The Lord saith unto my Lord, sit thou at my right-hand,
until I lay thine enemies prostrate at thy feet.” Therefore, let all the house of Israel
know assuredly, that God hath inade this same Jesus, whom ye have crucified, that
Lord and Messiah, whose kingdom you profess so earnestly to desire. * ' -
When Peter had delivered this admirable discourse, a large number of the multitude
were pricked to the heart with a conviction of their enormous guilt, and said to Peter
and to the rest of the apostles, men and brethren, what shall we do 2 Then Peter said
Minto them, repent, renounce your former principles and practices, and be baptized
every one of you in the name of Jesus Christ, that you may enjoy the remission of
your sins; and ye shall not only receive that blessing, but also experience the mira-
culous assistance of God’s most Holy Spirit. . For the promise, as is evident from the
forecited passage of Joel, is made unto you, and to your children, and to all that are
afar off, as well in distance from Jerusalem as in alienation from God, even as many
as the Lord our God shall call. And with many other words did he bear his
testimony to these important truths, exhorting them to believe in the Lord Jesus
Christ, that they might thus be saved from the awful calamities which were about
to punish that perverse generation. Then they who heard the word of Peter, with
readiness immediately submitted to baptism, thus announcing their faith in the Lord
Jesus Christ. The number of those who were thus added to the society of the faithful,
were about three thousand souls. These persevered in their profession, and continued
stedfast in the apostles’ doctrine and fellowship, and in breaking of bread, and in social
prayer. And a reverential fear fell upon every soul, and many miracles were performed
by the apostles in the name of Jesus ; and all that believed were as much as possible
together, and had all things common. And sold their possessions and effects, and divi-
ded the price of them to all their brethren, as every one had particular necessity.
And they continued unanimously in the temple at the appointed hours of worship every
day, and breaking bread from house to house, eating their meat with gladness and
singleness of heart. Praising God, and having favour among all the people. And the
Lord added daily to the church such as had been made partakers of his pardoning
JIl CrCy. - g - - -
Of what nature was that community of goods which was established at the church’
CHRISTIAN CHURCH. - 895
in Jerusalem, has occasioned much dispute. Dr. Doddridge, who appears to have
entertained the generally received opinion, that all the produce of their houses and
lands was brought into a common fund, has the following note on Acts ii. 44.
“ Peculiar reasons made this community of goods eligible at that time, not only as
so many sojourners, who had come from other parts, would justly be desirous to
continue at Jerusalem much longer than they intended when they came up to the feast,
that they might get a thorough knowledge of the gospel, but as the prospect, likewise,
of the Roman conquests, which, according to Christ's known prediction, were soon
to swallow up all Jewish property, would, of course, dispose many more readily to
sell their lands. But the New Testament abounds with passages which plainly shew
this was never intended for a general practice. None can reasonably imagine, that
the number of Christian converts, even then at Jerusalem, is to be accounted for, by
a desire to share in these divided goods; for it is evident, that as the portion each could
have would be very small, so the hardships to be endured for a Christian profession
would soon counterbalance such advantages; and accordingly we find the converts
at Jerusalem were soon reduced to such necessitous circumstances, as to need relief
by the contributions of their Gentile brethren, Candour would rather lead men to
argue the incontestible evidence of the gospel, from its prevailing on the professors of
it to part with their estates to relieve persons who, excepting the community of their
faith, had no particular claim to their regards. If such instances were numerous,
this argument is strengthened in proportion ; and if they be supposed few, the objection
is proportionably weakened.” -
Mr. Haldane, after quoting Acts iv. 32, 34, 35, makes the following pertinent
observations: “ This may either express, that the whole property of the members
who had all sold their houses and lands was put into a common stock, from which the
necessities of each were supplied ; or the words may, with equal propriety, be under-
stood to mean, that there existed so much iove in this church, that each was ready
to communicate to the wants of their brethren to the utmost of his power ; that to
testify their affection, and to supply the wants of the poor, some who had houses and
lands sold their possessions, and laid the price at the apostles’ feet, who superintended
the distribution to those who had need. If the words may be taken in either sense,
it remains to endeavour to ascertain the true meaning. It is no slight argument for
the latter, that it represents matters in a point of view much more matural and easy,
corresponding both with the practice of other churches, and the precepts delivered
to them by the apostles. The former teaches us to view the church of Jerusalem as
singular, in adopting a custom which must necessarily have been attended with very
great confusion and inconvenience, and which, while it savoured more of ostentation,
does not seem so well calculated to answer the end. In supplying a great number
from a common stock, some would be in greater danger of being overlooked, than if
their fellow disciples, after taking what was necessary for their own families, liberally
distributed to the support of their brethren. Besides, some would require almost,
or altogether all that they could earn. Did such bring their earnings to the treasury,
and then take them away this must have been the case, if the communion be under-
stood in its common sense, unless we are also to understand that they gave up working
altogether, and that every one was supported from the common stock. But the com-
plaint of the Grecians plainly shews us who were supplied out of the public fund. They
complain of their widows being neglected; on the common supposition, each individual
was to be supplied ; and probably, in this case, there would have been a general
complaint that the Grecians were neglected, in place of their widows only being
mentioned. - -
3 F 2
896 History of the
“ Now we find other churches directed to supply widows, and this affords a strong
presumption that the poor alone were supplied from the public fund raised by the
voluntary and liberal contributions of the brethren. But if we are to take the words
strictly, then, not only all the lands, but all the houses, were sold ; so that, not only
public tables must have been necessary, but houses also must have been spurchased
by the church for the use of the brethren. On the other supposition, all is plain and
easy ; and in the conduct of the church of Jerusalem, every church of Christ has a
beautiful example, which they are bound to follow, by liberally supplying the wants
of the poor, and to the utmost of their power relieving their necessities.
“ The precept given by Paul to the Corinthians will illustrate this subject. In
exhorting them to make a contribution for the saints, he says, “ I mean not that other
men be eased, and you burdened, but by an equality, that now at this time your abun.
dance may be a supply for their want; as it is written, He that gathered much had
nothing over, and he that gathered little had no lack.” [2 Cor. viii. 13.15.] The
meaning of this is very obvious. Paul exhorts the brethren at Corinth to contribute
to the necessity of the poor saints in Judea; but to prevent their imagining that
this arose from partiality for his countrymen, he tells them, if they stood in need of
it, he would be equally ready to exhort the Jewish brethren to assist them ; that be-
lievers in Jesus ought by this mutual communication of their worldly goods to re-
semble the Israelites in the wilderness, who received an homer of manna whether they
gathered much or little. [Ex. xvi. 18.] But by interpreting the equality in this
passage with the same strictness as we generally do the communion of goods in Jerusa-
lem, we may understand the apostle as enjoining a levelling system, and an absolute
communion, and equality of property, between the brethren at Corinth and Jeru-
salem. . . . . .
“ Mosheim quotes a saying of Socrates, all things are common among friends,
but no one understands this in the same way in which the words of Luke [Acts iv. 32.]
are generally understood. He quotes many testimonies of the same kind from other
antient writers, where they speak in the same manner, and yet evidently mean only to
express the extensive liberality which real friendship produces. He observes, that we
cannot gather from the writings of any author of the first and second century, that
such a communion as that mentioned by Luke did not every where exist among Chris-
tians. He quotes a number of other testimonies which mention, in the same language
which Luke uses, a community of goods among Christians, in circumstances where all
confess that nothing more than great liberality is meant. If, then, the communion
of goods mentioned by them is consistent with each one remaining master of his own
property, is it not most natural to understand Luke as meaning the same 2 He says,
it was not till the fourth century was far advanced, that this passage in the Acts was
thought to express that the church of Jerusalem had their goods in common in the
same way as the monks ; so that, probably, the true origin of this interpretation of the
communion of goods, was a desire to find countenance in scripture for the absurdities
of monkery. He concludes by giving the sense of the passage under consideration,
as follows: “ There was truly great harmony amongst all the disciples of Christ.
None of them preferred their wealth or their property above the love they bore to
the brethren ; but wherever there was occasion, most willingly assisted the indigent.
None regarded his riches, as if the use of them was to be confined to himself, but each
considered himself bound to share them with the poor. This sacred love went even
farther so that a sort of public treasury was established, from whence the sick,
widows, orphans, and others who were in poverty, were supplied. To this, each con-
tributed according to his earnings; and when this was not sufficient to support so great
CHRISTIAN CHURCH. 391
a number of poor persons, some, who were rich, or who had lands either without the
city, or houses within it, besides what they themselves inhabited, sold these possessions,
and devoted the price of them to the public good ; and this they did the more wil-
lingly, as they were assured that the destruction of Palestine and of the Jewish
state was approaching.”. - - º
§§ -
It appears, then, that the communion of goods at Jerusalem, so far from being aſı
argument against following the example of the apostolic churches, is an example
worthy of imitation in every church of Christ, which is, doubtless, bound in the
strongest manner to provide for the poor of the flock. - - *
The principal objection to this interpretation appears to be, that it does not
completely meet that expression of the evangelist, as many as were possessors, &c.
If this objection could be removed, it is a solution with which many would be inclined
to concur. - - ,- . -
While the number of converts was thus rapidly increasing, an event took place
which threatened the infant church with persecution. A certain man, who was lame
from his birth, had been daily brought and laid at the eastern gate of the temple,
that he might receive alms of such as entered the temple in that direction. This
gate, which was added by Herod to the court of the Gentiles, was thirty cubits high,
and fifteen broad, made of Corinthian brass, and more splendid in its workmanship:
and general appearance, than even those that were covered with silver and gold.
It is disputed among the learned, whether it was the outward gate of the court of
the Gentiles, or an inner gate between the court of the Gentiles and that of Israel.
Seeing Peter and John about to enter the sacred edifice, directed his attention to
them among the rest, and requested that they would make him a subject of their
benevolent assistance. Peter, filled with pity, and conscious of the presence of the
Almighty's Spirit to further his designs, said, look on us, a command which he
readily obeyed, expecting to receive a gift. Then Peter said, silver and gold have I
1m0ne, but such as I have give I thee. In the name of Jesus Christ of JNazareth, rise
tºp and walk. Then, taking him by the right hand, he raised him up, and his feet
and ancle bones being miraculously strengthened, he readily placed himself in an erect
posture, and entered the temple, walking, and leaping, and praising God. The people
who saw him thus walking, and heard his exultations, ran together to Peter and
John, whom he was embracing as his benefactors and deliverers, till a great number
of them were collected in Solomon's porch, which is said to have been a part of the
old temple not destroyed by the Chaldeans. . -
Peter, finding himself suddenly surrounded by a numerous auditory, began, as
the Spirit gave him utterance, to proclaim to them the great truths of the gospel,
in the following discourse : Ye men of Israel, why do ye so much wonder at this
miracle, or look so stedfastly at us, as if we, by our own power or holiness, had ena-
bled this cripple to walk P. The God of Abraham, and of Isaac, and of Jacob, even
he whom we reverence as the God of our fathers, hath glorified his Son Jesus, whom
ye, delivered up to the Roman power, and refused to accept him in the presence of
Pilate, when that magistrate was determined to let him go. But let me inform you,
that, in rejecting him, you rejected the holy and righteous Messiah; and aggravated
your crime, desiring that Barabbas, a most notorious villain, should be set at liberty.
Ye have killed the Prince of life, whom God hath raised from the dead, as we, his
apostles, can attest. But God, resolving to honour him whom ye have rejected, hath
strengthened this poor man through our faith in the name of Jesus; for it is his name.
and the faith which is centred in him, that has given him this perfect strength and
soundness, which he now manifests before you all. This, however, I am ready tw
598 HISTORY or THE
acknowledge in extenuation of your fault, that both you and your rulers perpetrated
this great crime, in consequence of your ignorance of the real character of him whom
you were persocuting. But these things have been permitted by the providence of
God, in order that the predictions might be fulfilled which had been delivered by
the prophets, concerning the Messiah. Repent ye, therefore, and turn to the true
religion of God, that your sins, may be blotted out, when the times of refreshing
shall come from the presence of the Lord. And he shall send Jesus Christ, who before
was preached unto you by the prophets, that he may appear a second time without
sin unto salvation. For this event shall certainly take place, although the heavens
must receive him for a season, till that important day shall arrive, when all the
apparent irregularities of God’s providential system shall be fully cleared, his prophe-
cies fulfilled, and the majesty of his truth and excellency displayed in consummate
glory. For Moses informed our fathers, [Deut. xviii. 15, 18.] JA prophet shall the
Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in
all things whatsoever he shall say unto you. And it shall come to pass, that every soul
which will not hear that prophet, shall be destroyed from among the people. Yea, and
all the prophets down from the time of Samuel, as many as have spoken any thing
largely, have also foretold these important days, which, by the singular favour of
God to you, ye are now so happy as to see. Ye are the children of the prophets,
and of the covenant which God, in antient times, made with our fathers, saying unto
Abraham, “ and in thy seed shall all the kindreds of the earth be blessed.” Unto you
first, God having raised up his Son Jesus, sent him to bless you, in the turning away
every one from his iniquities, who seeks his instruction. * * -
The increasing prosperity of the church of Christ could not fail to awaken the
opposition of the Jewish priests and rulers, who must know, that in proportion as the
name of Jesus became honoured, they would become the objects of reproach, as the
betrayers and murderers of a person who was not only innocent, but divine. They,
therefore, suddenly attacked Peter and John as they were employed in addressing the
people ; and, having apprehended them, imprisoned them till the next day, as the
evening was now too far advanced to permit them immediately to proceed to their
trial. In the mean time, however, it became evident that Peter had not preached
in vain ; for many who had heard the word believed, and the number of them who
were the baptized followers of Jesus amounted to about five thousand men.
The night passed away with considerable anxiety: and, when the morning ap-
proached, the rulers, elders, and scribes, headed by Annas, who had been formerly
high-priest, Caiaphas, who now sustained that dignity, together with John and Alex-
ander, distinguished members of the pontifical family, held a solemn assembly in
Jerusalem in order to determine what was to be done upon this pressing occasion,
When they had placed the apostles in the midst of their assembly, they asked them,
by what power or by what name have ye done this do you ascribe it to medicine or
magic, or do you make pretensions to any prophetical mission ? Then Peter, filled
by the inspiration of the Holy Spirit, boldly replied, Rulers of the people, and elders
of Israel, by whom we are this day arraigned, if that which you have stated be, indeed,
the object of your enquiry, our answer is easy. Be it known to you all, and to all
the people of Israel, that it is by the name of Jesus, who is, indeed, the Christ, but
whom you rather call the Nazarene, whom you crucified a few weeks since with all
the circumstances of ignominy and contempt, but whom God hath acknowledged as
his Son, by raising him from the dead, this man stands here restored to a perfect sound-
ness. “This,” as it is expressed in the book of Psalms, [cxviii. 22.] “ is the stone
which is set at nought of you builders, which is become the chief stone of the corner,
CHRISTIAN. CHURCH. .399
by which the heaviest pressure of the building is sustained. Neither is there saſ.
vâtion, temporal or eternal, to be found in any other ; for there is none other name
under heaven, published by God among men, whereby we must be saved.” When
the council had heard this speech, and considered both the boldness with which it
was delivered, and the disadvantages under which the speakers of it were placed;
when they had recollected that these men had been long acquainted with Jesus, and
witnesses of his last sufferings on the cross, but were not prevented by the death of
their leader from still adhering to his cause ; lastly, when they beheld the man who
had been healed standing with them, as a witness to the truth of the miracle, they
were in extreme difficuſty to furnish a suitable reply. Having, therefore, ordered
the apostles to retire, they debated among themselves what course it was most expedient
for them to pursue. . After weighing the dangers which appeared to threaten them
alike, whether théy remained quiet or made an active opposition, they, at length,
took measures which seemed of a middle kind. They called in the apostles, and
commanded them to preach no more in the name of Jesus, lest they should be in-
volved in the same sufferings as they had seen him endure. Peter and John replied,
whether it be right before God, the judge of all, that we should obey you in preference
to him, you yourselves can easily decide. For though we wish to yield you all that
obedience which is due to rulers, we cannot but declare those things which we have
seen and heard, and which are of such vast importance to the best interests of mankind.
So when they had further threatened them, they dismissed them unhurt, having nothing
whereof they might accuse them, sufficient to turn the bulk of the people against them,
for all men glorified God on account of the miracle which was performed ; for the
man who was thus recovered had been in his former state of decrepitude more than
forty years. . - - • . . .
The apostles were no sooner dismissed, than they resorted to the place where they
expected to find a number of their brethren assembled, and reported to them the
transactions of the chief priests and rulers. When they had delivered their account,
a remarkable effusion of the Holy Spirit took place upon them, so that they all with
one heart and voice glorified God, committed themselves and their cause to his holy
keeping, and entreated him that he would give them boldness to declare his word in
the midst of dangers, and confirm their testimony by such miracles as might increase
the number of their converts, animate their friends, and confound their enemies. Their
request was heard; for the place of their assembly was shaken, as on the day of
Petitecost; they were afresh filled with the Holy Ghost; and declared the word
wherever they came with the greatest freedom. The utmost unanimity prevailed
among the whole body of the disciples ; they who possessed houses and lands selling
them, and, placing their price in the public stock, distributed to every one that was in
urgent necessity. Among those who thus resigned their property for the public good,
particular mention is made of Joseph, a Levite of Cyprus, who was surnamed, cut
account of his benevolence and usefulness, Barnabas, the Son of consolation. º
They who consider, that even among our Lord's twelve disciples there was found
a Judas, will not be surprised, that out of five thousand professed converts, some should
have been influenced by unworthy motives. A certain person, named Ananias, with
the concurrence of his wife Sapphira, sold an estate ; and, keeping back part of the
price, brought the remainder to the aposiles, pretending to devote the whole to the
sacred treasury. But Peter, whom the Spirit of God had miraculously informed of
this fraudulent transaction, thus remonstrated with him on the enormity of his crime :
Why hath Satan filled thine heart with such detestable boldness, that thou shouldest
Pudaciously attempt to impose on the Holy Spirit & While the land remained unsold,
400 - IIISTORY of THE
was it not perfectly, thine own, notwithstanding thy profession of faith in Jesus 2
and when it was sold, was not the price of it at thine own disposal to have given
or not given it as thou shouldest think proper ? Why, then, hast thou conceived this
wickedness in thy heart 2 thou hast not lied merely to men, but also unto God.
And Ananias, hearing these words, fell down, and immediately expired. Terror and
amazement filled the assembly ; and, after an interval of suspense, when it appeared
he was evidently dead, some young men that were present wrapped him up in his
mantle, and carried him out, and buried him without any ceremony of Inourning or
tlelay, as a person who had been evidently struck dead by the interposition of God.
And after an interval of about three hours, Sapphira, who had been absent, and,
from some strange combination of circumstances, hitherto remained ignorant of her
husband's death, entered the room ; and, upon being questioned by Peter, declared
they had sold the land for that precise sum which Ananias had mentioned. Then
Peter, moved by the Spirit of God, said unto her again, how is it that ye have thus
wickedly conspired together to tempt the Spirit of the Lord P behold, the feet of
those who have just been burying thy husband are now at the door on their return,
and shall immediately carry thee out. -
These awful events were found to produce the most salutary effects to the inſant
church ; deterring such as might have wished to join them from improper motives,
and adding to the veneration in which the apostles were held. Multitudes of true
believers were added to the congregation of the faithful, and the utmost harmony
continued to prevail. The Spirit of God so mightily favoured the apostles, that
people brought their sick into the streets, and laid them on beds and couches, that,
at the least, the shadow of Peter, as he was passing by, might overshadow some of
them. There came also a multitude out of the neighbouring cities and towns, who
brought their sick and possessed relatives, and had the satisfaction to see them uni-
versally healed.
The more the church of Christ prospered, the more fiercely were its enemies in-
censed. The high-priest, therefore, and his companions, again apprehended the
apostles, and cast them into the common prison, where the vilest maiefactors were
lodged. But God, to shew the impotence of their rage, sent his angel by night to
deliver them. Their prison doors were now miraculously opened ; and, being brought
forth, they were exhorted by the celestial messenger to take their stations as soon as
possible in the temple, and there publicly declare the words of that gospel, which
may be properly denominated, the glad tidings of eternal life. They were not dis-
obedient to this divine admonition; but were early in the temple, diligently teaching
the people. But, in the mean time, the high-priest and his associates being come
into the room where the council was usually held, they called together all the mem-
bers of the sanhedrim ; and, when they were convened, sent proper officers to the com-
mon prison to take charge of the apostles, and have them brought into their presence,
that the court might proceed to their examination and punishment. When the officers
came thither, to their great surprize, they found them not in the prison ; and yet, upon
the most diligent enquiry, could not discover any way in which they could have made
their escape. The doors were shut and bolted, and the keepers standing, as cen-
tinels, without ; but when they had entered the place in which the apostles had been
confined, not one of them could be found. When these things were communicated
to the high-priest and the other members of the council, they were filled with a per-
plexity, which was increased, when they were further informed that the apostles
had net only escaped, but were teaching the people in the temple with as much
boldness as ever. They immediately deputed the captain of the temple, with tha.
intº
-------
-
- -- - - --- - - -
ºz º. º, Zºº.” ºº
- - - - -



CHRISTIAN CHURCH. 40;
officers who attended him, to bring them without violence, lest it should excite n
tumult among the people, who were still somewhat inclinable to favour, the Christian
cause. Being produced before the council, they were questioned by the high-priest,
how they dared to disobey the commandments they had received from the rulers,
and fill Jerusalem with their doctrine, so as to bring upon them the odium of cruci-
fying an innocent person, and expose them to the danger of being stoned or torn in
pieces by the populace. The apostles, in their answer, which appears to have been
chiefly delivered by Peter, alleged what they had before declared, that they ought
to obey God rather than men ; that God had himself cast upon-them the odium of
the death of Jesus, by having raised him from ºthé sepulchre, and exalted him with
the right hand of his power, that he may be a prince and a Saviour, to give répentance
to Israel, and the remission of sins. Of these truths, they declared themselves the
witnesses; and appealed to the testimony of that eternal Spirit, who only could have
enabled them to perform such wonderful works. This noble defence so much enraged
the high-priest and his Sadducean company, that, forgetting all bounds of decency,
they guashed upon the apostles with their º and determined, upon some pretext
or other, immediately, to take away their live? | Then arose Gamaliel, a celebrated
doctor of the law, and commanded the apostles to be put forth for a little time.
When, directing himself to his brethrea and the other members of the court, he said,
Ye men of Israel, whom God has raised up as the guardians of his people, I think it
my duty, on this important occasion, seriously to advise you to take heed to yourselves
as to what you are about to do to these men. If they are-mere pretenders, you need
be in no great anxiety; for they will soon bring upon themselves the sword of the
Romans, as was the case with Theudas, and with Judas of Galilee. Refrain, therefore,
from these men, and leave them to themselves ; for if this undertaking be of men,
it will come to nought; but if it be of God, ye cannot overthrow it; and to attempt
it is dangerous, lest, peradventure, you should be found fighters against the power
and providence of theºAlmighty. . . . . . . . .*
Here it is proper to make three historical observations. I. This Gamaliel is much
celebrated among the Jews, who assert that the honour of the law failed with him :
and that Onkelos, the author of the Targum, burnt seventy pounds weight of perfumes
at his funeral. He is said to have been the author of the prayers against the Christians
which are used in the synagogues, but is better known as the preceptor of the apostle
Paul. 2. The Theudas who is here mentioned is not the same as he whose history
is recorded by Josephus, since that impostor did not make his appearance till, at least,
ten years afterward. He was, probably, one of the rebellious leaders who arose about
the time of the taxing, or, perhaps he might make his appearance a little earlier.
That two impostors of the same name should arise, is not wonderful, since Theudas,
or Judas, was a very common name among the Jews. 3. The history of Judas the
Galileau is better known. It is recorded by Josephus, and will he noticed by us
in that chapter which contains a relation of the destruction of Jerusalem.
The speech of Gamaliel so far moderated the assembly, that when they had called
in the apostles, and ordered them to be scourged in their presence, they charged then
not to preach any more in the name of Jesus, and let them go. Thus dismissed, they
departed, rejoicing in the persecution which they had been called to suffer. They
mmediately resumed their work of teaching in the temple, which they continued
whenever it was opened for purposes of worship ; and going at other times from
house to house, ceased not to instruct, their brethren in the faith of the Lord Jesus
Christ. -
Such are the imperfections which attend us in this state of existence, that it is uot
3 F
1402 HISTORY OF THE
•º
in the power of the wisest and best of men long to preserve an uninterrupted trans
quillity in societies over which they may preside, especially if the members be numerous,
and educated in different habits. The number of the disciples being multiplied, there .
arose a murmuring of the Grecians against the Hebrews, because their widows had
been neglected in the daily ministration. That these Grecians, as Dr. Campbell
observes, were Jews, is evident from the history ; for this happened before Peter was
specially called to preach the gospel to Cornelius and his family, who were the first
fruits of the Gentiles to Christ. Besides, though the word Grecian, made use of in
our trañslation, is synonymous with Greek, yet the term employed in the original
is never applied in the New Testament to Pagan Greeks, but solely to those Jews who
had resided always or mostly in Grecian cities, and, consequently, whose tongue was
Greek. Great numbers of these lived in Egypt, where they made that translation
of the Qld. Testament which is commonly called the Septuagint, or that of the
seventy. They are said to have read the Greek bible in their synagogues, and to have
used the gº 4anguage in sacred things; and thus they were opposed to the Hebrew
Jews, who performed their public worship in the Hebrew tongue ; and in this sense
Paul speaks of himself as a Hebrew of the Hebrews. [Phil. iii. 5.] i. e. a Hebrew
both by nation and language. . The complaint of these Grecians appears to have
been just, and was, as such, acknowledged by the apostles themselves. How then,
it mayº be asked, could those holy men, on whom the Spirit of God so abundantly
rested, beguilty of either fraud or neglect P. To this, we reply; that there is no reason
to Ruppose that either of these accusations could be fixed upon them ; but as so few
must be insufficient for the care of such a vast number of disciples, they were
obliged to trust to the management of other men, and from their neglect the evil com-
plained of originated. This might easily have been prevented, had they been enabled
to discern the spirits of their brethren ; but it was wisely permitted of God, that
thus a temporary inconvenience might be the occasion of a lasting blessing to the
churches of Christ. g -
The twelve apostles, under the direction of God, called together; in one general as-
sembly, the multitude of the disciples, and intimated to them, that it was by no means
proper that they, who were appointed to the apostolic office, should forsake the
ministry of the word, which required their utmost diligence, to attend to the tables
of the peor, and see that they were duly supplied with provisions. They therefore
requested that seven men of honest report, whose characters were well attested among
them, full of the Holy Ghost and wisdom, might be put over this business, that so the
apostles might, with less interruption, devote themselves to prayer and the ministry
of the word. The multitude, therefore, chose seven men, who, by their names,
appear to have belonged to the Grecians, and who could not, therefore, be justly
suspected of neglecting their widows ; and, having presented them before the apostles,
they were by them set apart for their office, by prayer and the laying on of hands.
The names of these seven deacons were these : Stephen, a man full of faith and of the
JHoly Ghost, and Philip, and Prochorus, and JNicanor, and Timon, and Parmenas,
and Nicolas a proselyte of Antioch. The wisdom of this measure appeared ; for the
word of God grew, and the number of the disciples in Jerusalem was greatly mul-
tiplied ; a great multitude of priests became obedient to the faith, notwithstanding
all those prejudices which they had imbibed against this new doctrine, from the
scorn with which the great and the noble generally treated it, and the loss of those
temporal advantages which they might be called to resign out of a regard to it.
Stephen, one of the newly elected deacons, being full of the Holy Ghost and power,
wrought many miracles among the people. His increasing usefulness attracted the
CHRISTIAN CHURCH. º 403
opposition of the persecuting Jews. There, therefore, arose some of the synagogue
of the Libertines, (probably, the children of Roman freed-men,) and Cyrenians,
and JAlexandrians, and of them of Cilicia and of Asia, disputing with Stephen. These,
finding themselves unable to resist the force of his arguments, determined to call in
the aid of the council. For this purpose, they suborned men, who should falsely
accuse him of having spoken blasphemous words against Moses and against God,
saying that Jesus of Nazareth should destroy the temple, and change the usages of
the Jewish nation. Being called upon by the high-priest to reply to this charge,
he, in a long and able speech, proved the perverseness of the Jewish nation ; and, at
length, shewed that the present generation inherited the same spirit as their fathers,
and manifested it by the betraying and murdering the Messiah of God. They now
became so extremely irritated, that they gnashed upon him with their teeth, as if they
had been wild beasts ready to devour him. But he, being full of the Holy Ghost,
was comforted by a miraculous vision ; for, looking up into heaven, he saw the glory
of God, and Christ standing on his right hand. Announcing this discovery to his
persecutors, their enmity was roused to its utmost pitch ; so that, crying with a loud
voice, that they might drown that of Stephen, and stopping their ears, lest they should
hear what they deemed such abominable blasphemy, they ran upon him with one
consent, dragged him out of the city, and, in a tumultuous manner, stoned him to
death. During this furious assault, his mind was admirably supported, committing
his soul into the hands of Jesus, and praying, Lord, lay not this sin to their charge.
Such was the death of Stephen, the first martyr, Christ only excepted, under the new
... dispensation. - * - -
However rapidly the cause of God had spread, no attempts, that we read of, had
been hitherto made to convey the glad tidings of the gospel beyond the bounds of
Jerusalem : but God now saw it proper to make the enemies of his church the means
of diffusing the influence of religion more extensively in the earth. The persecution.
continuing to rage after the death of Stephen, and a great number of the Christians
being committed to prison, almost all the men of eminence among them, except the
apostles, sought their safety agreeably to the command of our Saviour when they
were persecuted in one eity to flee to another. They were not, however, upon this
account, idle in their Master's cause, but went every where preaching the word, and,
in many instances, with considerable success. - -
Among the rest, Philip, who was newly elected deacon, and who appears, also,
to have sustained the office of an evangelist, went down to a city of Samaria, probably,
the same where Christ had the conversation with the woman ; and, knowing that all
the distinction between the people of that country and the Jews was now removed,
freely preached Christ unto them, and proclaimed him as the promised Messiah.
And the people who inhabited that city, notwithstanding their natural prejudices.
against the Jews, unanimously attended to the things which were spoken by Philip,
rejoicing both at the doctrine which he preached, and the benevolent miracles which
he wrought for its confirmation. There resided in this city a remarkable man, whose
name has been delivered down in the annals of infamy, Simon, the sorcerer, a pretended
philosopher or prophet, who, by means of certain juggling tricks, found means to:
persuade the ignorant that he was miraculously favoured with an extraordinary power.
When, however, Philip came, the difference between his real miracles and the delusions.
of Simon was so great, that great numbers of the Samaritans were baptized, and Simen.
himself embraced the profession of the Christian faith. His insincerity or ignorance
was, however, soon detected. When the apostles, who were preserved through the
peculiar providence of God amidst the yº persecution which continued to ragg
3. Fº 2
404 tº HISTORY of Tur
**
at Jerusalem, had becn informed of the conversion of a great number of the Samari-
tans, they determined to send to them Peter and John for their further instruction
and confirmation in the doctrines of Christ. On their arrival at Samaria, the Holy
Spirit was given to many converts, being communicated through their prayers and the
imposition of their hands. When Simon saw this, he offered money to the apostles,
that they might give him the same power of communicating miraculous gifts as they
themselves had now exercised, hoping, no doubt; that it would greatly contribute
to his temporal advancement, (especially if he could thus instantaneously instruct
persons in the knowledge of languages which they never had learnt. But when Peter
heard so infamous an offer, he was not able to conceal his indignation: and therefore
said to him in his own name and that of John, let thy money go with thee to the
destruction to which thou art thyself hastening, since thou hast thought so vilely of
the free and invaluable gift of the blessed God, as to imagine it might be purchased
with money. It is very evident, from such a detestable proposal, that, notwithstanding
the profession thou hast made, thou art, indeed, an utter stranger to the efficacy of
the gospel, and hast no part nor lot in this matter, nor any interest in the important
spiritual blessings to which all these extraordinary gifts are subservient; for thine
heart is not upright in the sight of God, otherwise thou wouldst think far more
honourably of this Spirit of his, than to form a mercenary scheme to traffick in it in
this scandalous manner. Repent, therefore, immediately, of this thy enormous wick-
edness, and beg of God, with the deepest humiliation and the most fervent prayer,
if, perhaps, his infinite mercy may yet be extended to such a wretch, and the blas-
phemous thought of thy corrupt heart may be forgiven thee : for though thou wast
so lately washed with the water of baptism, I plainly perceive that thou art still in
the very gall of bitterness and bond of iniquity; plunged in that hateful bitterness
and poison in the latter end, and held in the chains of thine own covetousness and
carnality, and consequently in a servitude utterly inconsistent with that state of glorious
liberty into which the children of God are brought ; so that thou art on the borders
of dreadful and aggravated destruction if immediate repentance does not prevent.
And Simon, as he could not but be very much alarmed by such a solemn admonition,
answered and said to the apostles; If you indeed conceive my case to be so had, at
least, extend your charity so far as to make your supplications to the Lord on my
account, that none of these terrible things which ye have often spoken of as the fatal
consequence of sin may come upon me : for I am far from disbelieving the truth of
the gospel, how improper soever my proposal might be, or however derogatory from
the honour of it. Thus did the two apostles, Peter and John, perform the errand
they were sent upon, and executed their commission; when, therefore, they had borne
their testimony to the truth of the gospel, and had spoken the word of the Lord Jesus
Christ to many who had not received it from the mouth of Philip, they returned to the
other ten at Jerusalem ; and as they went along, they preached the gospel in many
other towns and villages of the Samaritans which lay in their way. e
When these important affairs at Samaria were dispatched, an angel of the Lord
spake to Philip, commanding him to arise and go towards the south, by the road which
leads from Jerusalem to Gaza across the desert or wilderness of Judea. Without
presuming to inquire into the end of the errand on which he was sent, he set forward
on his journey as the angel had dirccted him. And, behold, a certain Ethiopian cunuch,
the treasurer of Landace, queen of the Ethiopiaus, being either of Jewish extraction,
or proselyted to the religion of Moses, had lately come to worship at Jerusalem
at one of the great feasts. This man was then returning home ; and his mind being
deeply impressed with devout and religious sentiments, in consequence of those
|
*
CHRISTIAN CHURCH, - 405
solemnities which had passed in that sacred place, as he pursued his journey, while
he sat in his chariot, he was reading the prophet Isaiah, that he might thus fill up
that vacant space of time which his journey allowed him to some valuable purpose,
and so might be better prepared to pass with safety through those busy scenes which
would lie before him when he arrived at home. And the Spirit, by that secret sug-
gestion which inspired men could certainly distinguish as a divine revelation, said to
Philip, approach, and join thyself to this chariot, and enter into conversation with the
person who sitteth in it, without fear of offending him, or exposing thyself to any
4
inconvenience. .
And Philip, running up to the chariot, heard him reading the Scriptures; for he
read aloud, that his own mind might be more deeply impressed with it, and that his
servants, who were near him, might receive some benefit by it. And Philip, being
well acquainted with the Holy Scriptures, easily perceived that it was the book of the
prophet Isaiah which was then before him, and that the passage would give him a
very proper opportunity for entering into discourse with him concer, ing Christ, and
delivering to him that evangelical message with which he was charged. He therefore
took occasion to begin the conversation from this circumstance, and said to the eunuch,
dost thou understand the true sense of those sublime and important things which thou
art reading 2 And the eunuch was so far from being offended at the freedom he
took, that he mildly and respectfully said in reply, how can it be, that I should fully
understand such obscure oracles as these, unless some one, who is better acquainted
with the contents of them, should guide me, and throw that light upon them which I,
who am so much a stranger to the Jewish affairs, must necessarily want P Aud
concluding from the question he put, besides what he might conjecture from his habit,
that he was better acquainted with these things than himself, he requested Philip
that he would come up and sit with him in his chariot, where there was room con-
veniently to receive him, that so he might be farther informed in matters of so great
importance. Now the period or passage of scripture which he was reading at that
time was this : [Isa. liii. 7, 8.j “He was bre, ght to the slaughter as a sheep, and as
a lamb before his shearer is dumb, so opened he not his mouth. In his deep humilia-
tion, his judgment was taken away, and who shall declare or describe his generation 2
for, innocent as he was, his life is cut off from the earth.” The Syriac renders the
passage in a way which seems better to agree with the prophecy as standing in the Old
Testament, and our ideas of propriety, speaking of the lamb as led to the slaughter,
and of the sheep as standing silent before its shearer. The passage, however, rendered
expressly, refers to the meekness with which the blessed Jesus should endure all
his sufferings ; while ungrateful sinners, in contempt of all laws both humail and
divine, persecuted him, even to the death. And the eunuch answering to Philip, said,
I beseech thee to inform me of whom did the prophet say this 2 of himself, or some
other person P Was Isaiah thus inhumanly put to death by the Jews P or did he
foretel the sufferings of some future and greater person P Then Philip, secretly
adoring the divine providence in giving him so fair an opportunity, opened his
mouth with an air of solemnity, and, beginning from this very scripture in which
he was so plainly delineated, preached to him the glad tidings of that Jesus of whom
not Isaiah alone, but so many of the other prophets spoke. And, after he had laid
before him the predictions recorded in scripture concerning him, he bore witness to the
glorious accomplishment of them, and gave him the history of those extraordinary
facts which had lately happened in confirmation of that gospel he taught. His noble
hearer, in the mean time, listened attentively ; and though he saw no miracle performed
in evidence of the truth of Philip's doctrine, he found such a light breaking in upon
496 HISTORY of THE
his mind from the view of the prophecies, and such an inward conviction wrought
in his spirit by the divine influence, that he became a sincere convert to the gospel.
And, having for some time discoursed together of the person and the sufferings of
Christ, and of the method of salvation by him, as they went by the way, they came ,
to a certain water, there being, in that place, some pool or stream adjoining to the road;
and the eunuch, having learnt what was the rite of initiation, which the great prophet
and sovereign of the chureh had appointed, was willing to embrace the first oppor-
tunity that providence offered of making a surrender of himself to Christ, and being
received into the number of his people, upon which he said unto Philip, behold,
here is water, what should binder my being baptized, and becoming from this hour
one of your body ? And Philip said unto him, if thou believest with all thine heart
this gospel which I have taught thee, it may lawfully be done. And he, answering,
said, I believe that Jesus Christ is the Son of God, the promised Messiah, the Saviour
of perishing sinners. And, upon Philip's declaring his satisfaction in this profession
of his faith in Christ and subjection to him, and readily consenting to receive him as
a fellow Christian, he ordered the chariot to stop ; and they went down both into the
water, both Philip and the eunuch, and there he baptized him. And when they were
come up out of the water, the Spirit of the Lord, which, according to some manu-
scripts, fell upon the eunuch, immediately snatched away Philip in a miraculous
manner, and the eunuch saw him no more ; for, as it thus appeared that providence
designed they should be separated, he did not attempt to search for him in the neigh-
bouring parts, or to go any where to follow him, how much soever, he esteemed his
conversation ; but, getting up again into his chariot, he wellt on his way rejoicing,
with an heart full of thankfulness, that he had been favoured, with the privilege
of so important an interview with him ; and that, after having received the gospel
from his lips, he had seen such a miraculous confirmation of its truth, in the sudden
manner in which this divinely-commissioned teacher was removed from his sight, to
which all his attendants were witnesses. It is generally believed, that this new con-
vert was the means of introducing the knowledge of Christ into the empire of Abys-
sinia. But Philip, quickly after he was separated from the eunuch was found at
Azotus, or Ashdod, a city that was more than thirty miles from Gaza, in the southern
part of the country which had been formerly one of the five governments belonging
to the Philistines ; [] Sam. vi. 17.1 and, going on from thence, he preached the
gospel with great success in Joppa, Lydda, Saron, and all the other cities along the
coast of the Mediterranean sea, till he came to Caesarea, where providence directed
him to settle for a considerable time. - - , *-
There resided at this time in Jerusalem, a young man of some note, whose name
was Saul. He was born at Tarsus, an antient city in Cilicia, and had been educated
- by the celebrated Gamaliel in the knowledge of the Jewish law. . His privileges as . .
a Jew, and the advantages of his early life, are thus described by himself; [Phil. iii,
5, 6.] Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin ;
an Hebrew of the Hebrews ; as touching the law, a Pharisee : concerning zeal, per-
secuting the church; touching the righteousness which is in the law, blameless. Of
these last qualifications he gave ample proof, testifying his consent to the murder of
Stephen, by keeping the clothes of the witnesses, who, agreeably to the Jewish law,
were the most active in his execution. After the death of that martyr, Saul had a
principal band in the persecution which ensued ; and, seizing upon both men and
women, dragged them to prison, and sought by every means in his power to accom-
plish their death. With all this, however, his zeal was not satisfied ; but as his
heart was set upon cztirpating the followers of Jesus, he applied to the chief priests.
CHRISTIAN CHURCH. . . 407
for letters to the rulers of the Jewish synagogues at Damascus, that if any were
found in that city (which was very fully inhabited by Jews,) who had embraced
the Christian profession, they might be brought bound into Jerusalem, to be pro-
ceeded against, in the severest manner, by the sanhedrim. . Atıd as he was proceeding
on his journey, and was now come near to Damascus, it being just about the middle
of the day, a wonderful event happened which turned the §. course of his life
into a different channel, and was attended with the most important consequences
both to him and the church : on a sudden, a great light from heaven shone around
him, exceeding the lustre of the meridian sun. And such was the effect this wonderful
appearance had upon him, that he fell to the ground, being struck from the beast
on which he rode, as all that travelled with him likewise were ; and, to his great
astonishment, he heard a loud and distinct voice, saying unto him in the Hebrew
language, Saul, Saul, why dost thou persecute me And as he saw, at the same
time, the bright appearance of some glorious person in a human form, he was filled
with awe, and said, who art thou, Lord P. and what is it that I have done against
thee P And the Lord Jesus (for it was he who had condescended to appear to him
on this occasion) said, I am that Jesus, the Nazarene, whom, by the opposition thou
art making to my gospel, and by thy cruelty to my disciples, thou madly persecutest ;
but remember, it is hard for thee to kick against the goads; and all thy fury can only
wound thyself, without being able to do me or my cause any real injury. When
Saul heard and saw that he who had so often becn affronted and despised by him,
even that Jesus of Nazareth whom he had so blasphemously and virulently opposed,
was such a glorious and powerful person ; and yet that, instead of destroying him
immediately, as he might with ease have done, he had condescended thus compas-
sionately to expostulate with him : his mind was almost overborne with an unutterable
mixture of contending passions; so that, trembling at the thought of what he had
done, and amazed at the glorious appearance of Jesus, he said, Lord, what wilt thou
have me to do 2 And the Lord said unto him, arise, and stand upon thy feet, and
go into the city; for there it shall be told thee what thou must do, and thou shalt be
instructed in all things which I have appointed coneerning thee. For I have thus
appeared unto thee to ordain thee a minister and servant to me in the great werk of
propagating my gospel, and to appoint thee a witness, both of those things which
thou hast now seen, and of those in which I will hereafter manifest myself unto thee :
and in the testimony thou shalt give, I will be with thee, to protect thee by my power
and providence, delivering thee in the midst of a thousand dangers, from the malice
of the Jewish people and of the Gentiles, to whom, as the one or the other may come
in thy way, I now send thee. That I may make thee instrumental to open their blind
eyes, and to turn them from darkness to light, and from the power of Satan unto God,
that they may thus receive the free and full forgiveness of all their most aggravated
sins, and may have an inheritance among them that are sanctified, by means of that
faith which is in me. - - *. -
The men who travelled with him, upon their rising from the ground to which
they had been struck upon the first appearance of the light from heaven, stood aston-
ished and speechless, hearing, indeed, the sound of that voice which had spoken to
Saul, but neither distinctly understanding what was said, nor perceiving who it was
that had been speaking to him. Saul, also, himself, had his nerves so strongly affected
with the glory of that light which had shone from the body of Jesus, that he became
blind for a season; so that, as it was not safe for him to ride in such a condition, at
least, to attempt the guidance of the animal on which he had been seated, they led
him by the hand to the city of Bamascus. He was at his lodgings there three days
40s History of the
without sight; and all that time he neither ate nor drank, but lay for a considerable
part of it as in a trance, in which he saw some very extraordinary visions, particularly
of Ananias, who was to visit him ; and the remainder of it he employed in such deep
humiliation and humble earnest prayer, as suited his past guilt, and his present as-
tonishing circumstances. To this Ananias, who appears to have been a disciple of
some standing in the church, the Lord spake in a vision, directing him to Saul’s
lodging, describing his present favourable state of mind, and informing him that he had
even now seen in a vision Ananias coming to him, and restoring his sight. Ananias
was so astonished at these tidings, that he appeared unwilling to believe them,
even from the mouth of God himself; but replied, I have heard by many concerning
this man, how cruelly he has persecuted thy saints at Jerusalem, and how he is now
come on the errand of the high-priest, to carry away prisoners all that call upon thine
holy name. God, however, silenced these objections, by commanding him.immediately
to go his way; for that this man, of whom he doubted, was a chosen vessel of God,
appointed faithfully to preach the gospel before, not only Jews, but Gentiles of every
station; and to suffer great and accumulated afflictions on account of that Jesus
whose cause he had thus violently opposed. Ananias resisted no longer ; but, going
to the place to which the vision had directed him, laid his hands upon him who had
been so lately his enemy, and said to him, brother Saul, the Lord Jesus, thut appeared
to thee in the way as thou camest hither to Damascus, hath sent me, that thou, mightest
receive thy sight, and he filled with the Holy Spirit. For the God of our fathers;
bath, in his secret and mysterious counsels, fore-ordained thee to know his will, and
to see that righteous person whom our ungrateful nation hath crucified, and to hear,
as thou hast done, the voice from his 'mouth, though he be now returned to the
celestial glory : for thou shalt be his faithful and successful witness, and shalt be
employed to testify unto all men the truth of those things which thou hast already
seen and heard, and of those which he shall hereafter reveal unto thee. And how,
why dost thou delay a moment longer ? arise, and be baptized ; and thereby express
thy desire to wash away thy sin, invoking the name of the Lord Jesus Christ, that
illustrious and divine name which thou hast formerly opposed and blasphemed.
Immediately, as soon as Amanias bad entered the place, and laid his hands upon him,
there fell from his eyes something like scales ; and he presently recovered his sight;
and, upon this, arose, and was baptized. And presently after this he received the
extraordinary gifts of the Holy Spirit, by which he was much more particularly
instructed in the contents of the gospel, and fitted to communicate it with the greatest
advantage to others. - - • *
Having received food after "a long abstinence, he was quickly strengthened, and
recovered his former health and vigour, which it was his immediate care to employ .
in the service of his new master. Every thing in the conformation of Saul appeared
to forbid his remaining an undecided character ; so that it is probable that he would
have employed all his energies in the pursuit of any undertaking in which he had:
engaged. He was therefore qualified, both by nature and grace, for the important
and dangerous station in which providence had determined to place him. Whatever
his hand found to do he did it with all his might. Convinced by the strongest possible
evidence that his whole former life had been spent in rebellion against God, he burst
at once through all his former habits, and associated with the disciples whose lives
he had so lately thought to extinguish. Dr. Wells says, that as soon as Saul had
strength to go any where abroad, he retired into the desert of Arabia, where he sup-
poses him to have been favoured with the full revelation of Christianity, and to have
spent some considerable time in devotion; after which, he returned to Damascus.
º
$
CHRISTIAN CHURCH. - 409
and preached, which he argues from Gal. i. 16, 17. But that seems inconsistent
to Dr. Doddridge with what is here said of his preaching immediately; and he
therefore imagines his going into Arabia (to which Damascus now belonged) was
his making excursions from that city into the neighbouring parts of the country;
Tr
and, perhaps, taking a large circuit about it, which might be his employment between
the time in which he began to preach in Damascus, and his quitting it, after repeated
labours there, to go to Jerušalem. However this might be, Saul soon distinguished
himself by preaching Christ with great boldness in the synagogues, to the equal
amazement of enemies and of friends.
About three years after, the Jews, finding it was impossible to answer his arguments
or to damp his zeal, resolved to attempt another way to silence him ; and that they
might effectually accomplish it, conspired to kill him. But providence so ordered
it, that their design was happily discovered, and made known to Saul, who therefore
kept himself, concealed, and would not give them any opportunity to execute their
purpose : and though they watched all the gates of the city continually, and some
assassin or other was waiting at each of them day and night to attack and murder
him if he should offer to retire from thence, yet they could not compass their cruel
design. ... But as his present situation was still judged unsafe, and it was no way proper
he should be thus confined, the other disciples of Jesus, anxious to preserve a life
of so much value, took him by night, and let him down by the side of the wall in a
basket, and so dismissed him, heartily committing him to the divine protection, by
the assistance of which he escaped the hands of those blood-thirsty Jews that were
lurking about the gates.
When Saul had returned to Jerusalem, he "found the disciples unwilling to receive
him, on account of his former character ; until Barnabas, who seems to have possessed
more explicit information concerning him, related the particulars of his conversion
and his subsequent conduct. They did not then take him under their instruction ;
but, finding that he was already well acquainted with the gospel of Christ, rejoiced
with him on the occasion, and admitted him into their most intimate friendship. His
stay, however, at Jerusalem, was short; for, having preached boldly in the name
of Jesus, and disputed with the Grecian Jews, a conspiracy was formed to take away
his life. The brethren, therefore, desirous not to lose one whom God had prepared
for the most valuable purposes, conducted him to Caesarea, and thence sent him to
Tarsus, his native city, the capital of Cilicia. *
Then the several churches that were formed through all Judea, and those more
lately planted in Galilee and Samaria, being greatly edified by the seals that were
set to the truth of the gospel, and by the confirmation of the news of Saul's conversion,
(though they could not enjoy the benefit of his personal labours) not only advanced
in Christian knowledge and holiness, but had also an happy interval of external rest,
as several circumstances in the civil state of the Jews at that time concurred either
to appease their enemies, or to engage them to attend to what immediately concerned
themselves. And as the followers of Jesus were not corrupted by this respite, but
continued, with examplary devotion and zeal, walking in the fear of the Lord, and
evidently appeared to be in an extraordinary manner supported by the aids and ani-
mated by the consolation of the Holy Spirit, they were considerably multiplied by a
new accession of members, whereby the damage sustained in the late persecution was
abundantly repaired.
Having dispatched this important history of the conversion of Saul, and of the
vigour and success with which he set out in the Christian ministry, let us now turn
to another scene which opened during *. rººm interval mentioned above. Now.
.4}{} HISTORY OF THE
tººk
it came to pass at this favourable juncture, that the apostle Peter, as he was making
a progress through all the parts of the neighbouring country, that he might rectify
any disorder that occurred, and instruct and confirm the new converts in the know-
ledge and faith of the gospel, among the other places that he visited, came also to
the saints that dwelt at Lydda, a considerable town not far from the coast of the
Mediterranean sea. And he found there a certain man whose name was Æneas,
who had been long disabled by a palsy, and had kept his bed eight years, in so deplo-
rable a state, as to be quite incapable of rising from it, or to be any way helpful to
himself. And Peter seeing him, and perceiving in himself a strong intimation that
the divine power would be exerted for his recovery, said to him, AEneas, Jesus
Christ maketh thee whole ; arise, and make thy hed; and upon this the palsy left
him, and the disabled man was all at once so strengthened, that he arose immediately
and did it. And the miracle appeared so extraordinary to all the inhabitants of
the learned and celebrated town of Lydda, and to those of the fruitful vale of Sharon,
part of which lay in the neighbourhood of it, that they no sooner saw him, and had
an opportunity of being informed in the particulars of so unparallelled a fact, but
they believed that he, in whose name it was done, was undoubtedly the Messiah, and so
turned to the Lord, and embraced his gospel. •
And the number of converts in these parts was greatly increased by another and
yet more astonishing event, which happened about the same time. For there was
then at Joppa, a noted sea-port in that neighbourhood, a certain female disciple,
named Tabitha, who, by the interpretation of her name into the Greek language, is
called Dorcas, (both of them signifying a fawn or roe) and she was universally
respected as a person of a very lovely character ; for she was full of good works and
alms-deeds which she did upon all proper oceasions. And it came to pass in those
days, while Peter was at Lydda, that she was sick, and died. And when they had
washed her corpse, according to the custom of the place, they laid her in an upper
chamber. And as Lydda was very near Joppa, being but about six miles off, the
disciples at Joppa, hearing that Peter was there, sent two men to him, intreating
him that he would not by any means delay to come to them, that he might give them
his advice and assistance under that great distress, which the loss of so dear and useful
a friend could not but occasion. And Peter presently arose and went to Joppa with
them. And when he was come to Tabitha's house, they brought him into the upper
Chamber where she was laid out ; and all the widows stood by him weeping for the
loss of such a benefactress, and shewing the coats and mantles which Dorcas made
for charitable purposes while she was yet continued with them. And Peter, putting
them all out, as he found in himself a powerful encouragement to hope that the petition
he was about to offer was dictated from above, and therefore should certainly he heard,
kneeled down and prayed with great earnestness ; and them, turning to the body, he
said, as with a voice of authority, in the name and presence of his great Lord, the
sovereign of life and death, Tahitha, arise. And he had no sooner spoke these words,
but she opened her eyes ; and, seeing Peter, she immediately sat up ; and, giving her
his hand, he raised her up on her feet; and, having called the saints and widows
who were near the chamber, and had impatiently heen waiting for the event, he pre-
sented her to them alive. And this wonderful fact was soon known throughout all
the city of Joppa, and many more believed in the Lord upon the credit of so signal a
miracle. And as Peter was willing to improve so favourable an opportunity of addres-
sing them while their minds were impressed with so astonishing a miracle, he continued
1many days at Joppa, in the house of one Simon a tanner, from whence he was afterwards
sent for to Cºnsarea, upon an extraordinary occasion, which we shall proceed to relata,
CHRISTIAN CHURCH. 41.1;
/
Hitherto the gospel had been preached to the Jews alone, but God was now de-
termined to open a way for the discovery of it to the Gentiles ; and that a proper
decorum might be observed in the manner of doing it, he first sent it to one who,
though uncircumcised, was nevertheless a worshipper of the true God. Let it there-
fore be observed, that while Peter continued at Joppa, there was a certain man in
the neighbouring and celebrated city of Caesarea, named Cornelius, who was a
centurion or commander of an hundred men, of that which is called the Italian
cohort, or band of soldiers which attended the Roman governor, who commoniy
kept his residence at this city. This Cornelius was a man of distinguished piety,
and one that feared and worshipped the only living and true God with all his house;
giving, also, much alms to the people of the Jews, though he himself was a Gentile;
and praying to God continually, in secret, domestic, and public devotions, as he
esteemed it an important part of his daily business and pleasure to employ himself
in such sacred exercises. On a certain occasion, while" thus employed, about three
o'clock in the afternoon, the time of evening sacrifices, he saw the vision of an angel,
who informed him that his prayers and alms had ascended up before God as an accept-
able memorial; and that the Most High, wishing to communicate to him the most
valuable blessings, directed him to send to Joppa for one Simon Peter, who resided
with Simon the tanner, who should instruct him what to do that he might inherit
eternal life. He accordingly dispatched two of his domestics, with a pious soldier
who constantly attended him, making them fully acquainted with the vision he had
received, and giving them suitable directions how to proceed. And as they set out
too late to reach the place that night, on the next day, while they were on their jour-
ney, and drew near the city, Peter went up to the top of the house to pray, the flat
open roof, with which the houses in those parts were built, affording a more convenient
place of retirement than could, at that time, be found within doors; and it was
now about noon, or the sixth hour of the day, and he was very hungry, and would
gladly have taken a little refreshment; but while they were preparing dinner for
the family, he fell into an ecstacy or trance, in which a very remarkable and instruc-
tive, visiºn presented itself to him : for he had a strong impression made upon his
mind, and apprehended, while he lay in this state, that he saw heaven opened, and
something of a large extent descending to him from above, like a great sheet or
Wrapper, which was fastened at the four corners, and so let down to the earth by an
invisible hand ; in which there were all sorts of things in great variety, even four-footed
animals of the earth, and wild beasts, and reptiles, or creeping things, and fowls of
the air of several kinds. And while this plenty of provision was before him, there
came a voice from heaven to him, saying, Rise, Péter, since thou art hungry, and
take thy choice of what thou wilt out of this great variety ; kill any of these animals
which may be most agreeable to thee, and eat freely of what is before thee. But
Peter said with a kind of pious horror, by no means, Lord, I would much rather
continue fasting a great while longer, than satisfy my hunger on such terms ; for I see
only unclean animals here, and thou knowest that, from a religious regard to the
precepts ºf thy law, I have never, from the day of my birth to this hour, eaten any
thing which is common or unclean, And the voice said to him again the second time,
those things which God hath cleansed by such a declaration of his will in bidding
thee to eat of them, do not thou any more call common. And, that it might impress
his mind the more, and he might give the more particular attention to it as to a thing
established by God, the vision was three times repeated, and the vessel was at length
again received up into heaven. ;
While Peter was thinking with himself what this vision should mean, he was informed,
- - 3 G. 2. --
412 HISTORY OF THE
by the Spirit that three men were at the gate, who had come to visit him on the
most important business. He therefore went down immediately; and, after hearing
their plain narration, procured them lodging for that night, and on the morning
set out with them for Caesarea. After sleeping another night upon the road, they,
on the next day, entered Caesarea, where Cornelius was waiting for them, having
called together his relations and most intimate friends for to hear the divine message.
And as Peter was entering into his house, Cornelius met him ; and, to express his
reverence to one so remarkably the messenger of heaven, falling down at his feet,
paid homage to him. But Peter would by no means permit this, and therefore raised
him up, saying, arise, for I also myself am nothing more than a man as thou art,
and pretend to no right to such profound respects. This happened just at the entrance
of the house; and, thus discoursing with him, he went in, and found many of the
• friends and acquaintance of Cornelius gathered together, so that Peter, at the first
sight of them, expressed some surprize. And he said to them, you cannot but know
that it is looked upon among us as unlawful for a man that is a Jew to join in friendly
conversation with a Gentile, or to come into the house of one of another nation,
who is not, at least, naturalized by circumcision, and a full conformity to our law,
which I am well aware that you are not : nevertheless, God hath lately shewn me
that I am to make no such distinction, and to call no man common or unclean. Where-
fore, when I was sent for hither by your messengers, I came away without any con-
tradiction or debate; I would ask, therefore, and desire to know from your own mouth,
on what account you have sent for me. Then Cornelius, with the utmost frankness
and sincerity, related the vision with which he had been favoured four days before,
and assured Peter that it was with intent to hear his declaration of truth that they
were all at that time collected together. Then Peter, opening his mouth and ad-
dressing himself to them, with a solemnity answerable to so great an occasion, said,
Of a truth I perceive whatever my former prejudices were as to the difference between
the Jews and the Gentiles, that God is no respecter of persons, and accepts no man
merely because he is of such a nation, nor so determines his regards as to confine
his favours to the seed of Abraham alone; but that in every nation, he that, with a
true filial reverence and obedience, feareth him, and, in consequence of this worketh
righteousness, whatever be the family from which he is descended, though he be
none of the posterity of Abraham, is acceptable to him. ... And this "I apprehend now
to be the meaning of that message which he sent to the children of Israel, proclaiming
the glad tidings of mutual peace by Jesus Christ, the great ambassador of peace,
who, after all his abasement, being exalted to his kingdom, is become Lord of all,
not of the Jews only, but of the Gentiles also : and, under that character, will mani-
fest the riches of his mercy unto all that call upon him ; and, since this is the case,
far be it from me to maintain any farther reserve with regard to those whom God hath
been pleased through him to receive. I shall therefore set myself with pleasure to
communicate to you the method of salvation by him. You cannot but in general
know something, though it be only in a confused and imperfect way, of the report
there was, but a few years ago, through all Judea, which began first, and took its
rise from Galilee, just in your neighbourhood, after the baptism which John preached,
who went before that extraordinary person to prepare his way : I mean the report
concerning Jesus of Nazareth ; how God anointed him with the Holy Spirit, and with
a power of performing the most extraordinary miracles in attestation of his divine
mission, who went about doing good wherever he came, and, particularly, healing all.
those who were oppressed by the tyranny of the devil, dispossessing those malignant
spirits with a most irresistible superiority, to them ; for God himself was with him,
*
CHRISTIAN CHURCH. --ºr
4 13
and wrought by him to produce those astoriishing effects. And we, his apostles, are
witnesses of all things which he did both in the whole région of the Jews, and per-
ticularly in Jerusalem; for we attended him in all the progress which, he made,
beholding his miracles, and hearing his discourses: whom, nevertheless, this ungrate-
ful people slew, hanging upon a tree and crucifying him, as if he had been the vilest
of malefactors and slaves. Yet this very person, though so injuriously treated by
men, hath the ever blessed God raised up from the dead on the third day, according
to repeated predictions; and, as a demonstration of the truth of it, hath given him
to become manifest after his resurrection, and evidently to appear, not indeed to all
the Jewish people, nor to return to those public assemblies of them which he had often
visited, but to certain witnesses who were before appointed by God for this purpose,
even to us who conversed very intimately with him before his death, and were so far
favoured, that we have eaten and drank together with him several times after he rose
from the dead; so that we can, and do, with the greatest certainty, bear witness to the
truth of this important fact, And he hath given in charge to us to proclaim the glad
tidings of salvation by him to the people; and to testify, whereyer we come, that it
is he, this very Jesus of Nazareth, who is the person appointed by God to be the
judge, in the great day, both of the living and the dead, who shall all be convened
before his throne, and receive their final sentence from his lips. To him all the Jewish
prophets bear witness ; so that, from what they foretold concerning him, it appears,
that every one who believeth on him, shall receive the forgiveness of their sins by
his name, though their crimes be attended with aggravations ever so heinous.
While Peter was yet speaking these words, the Holy Spirit, without the imposition
of the apostle's hands, fell upon Cornelius, and upon all his friends that were hearing
the word. And all they of the circumcision who believed, as many as came with Peter
upon this occasion, were exceedingly astonished to see that the miraculous and impor-
taut gift of the Holy Spirit, which they supposed peculiar to the Jewish nation,
was poured out upon the Gentiles also, who, as they imagined, could not have been
admitted into the church without receiving circumcision, and so subjecting themselves
to the observation of the whole Mosaic law : but now they found it was incontest-
ably evident, that even those who were not circumcised might be partakers with
them of the highest privileges ; for they heard them all speaking in divers languages.
which they had never learned, and glorifying God for the rich display of his grace
by the gospel in such exalted sentiments and language, as abundantly proved their
minds, as well as their tongues, to be immediately under a divine operation. Then
Peter, yielding to the force of evidence, however contrary to his former prejudices,
with great propriety answered, can any one reasonably forbid that water should be
brought, or offer to insist upon the common prejudice that has prevailed among us,
that these persons should not be baptized in the name of our Lord Jesus, and solemnly
received into his church, who have received the Holy Spirit as well as wé 2 And
as none of the brethren that came with him pretended to object any thing against it,
he immediately ordered them to be baptized in the name of the Lord Jesus, choosing
to make use of the ministry of his brethren in performing that rite, rather than to do
it with his own hands, that by this means the expression of their consent might be
the more explicit. And, being thus received into the church, they had so high a
Yalue for the conversation of this divine messenger, and for the joyful tidings which he
brought them, and were so earnestly desirous to be further instructed in that faith,
into the general profession of which they were baptized, that they intreated him to
*ontinue with them several days, and omitted nothing in their power to make his abode
tºgreeable, as well as useful. - •
#14 HISTORY OF THE
Aſ
Thus Cornelius and his friends were initiated into the Christian religion, as was
related above; and Peter abode with them awhile at Caesarea, to confirm them in the
faith they had embraced. But, in the mean time, the apostles and other brethren
who were in Judea, heard, in the general, that the uncircumcised Gentiles also had
received the word of God, and had been baptized, which very much alarmed them,
as they were not informed in all the particular circumstances attending that affair.
The apostle Peter, therefore, found it necessary to defend himself in a set speech,
in which he related the circumstances of the vision, of the message sent by Cornelius,
of the visit which he paid in consequence of that message, and especially of the descent .
of the Holy Spirit, which preceded the baptism of the Gentile converts. And when
they heard these things, they acquiesced in them with pleasure, and glorified God
for so wonderful a manifestation of his rich grace, saying, God hath then given to the
poor Gentiles also repentance unto life; and has not only made them the overtures
of it, but has graciously wrought it in some of their hearts.
It is now proper to mention some other circumstances relating to the church else-
where. We observe, therefore, that, during the transactions which have been before
related, they who were dispersed from Jerusalem by the persecution which arose about
Stephen, after they had gone through Judea and Samaria, travelled as far as Phoenicia,
and Cyprus, and Antioch, preaching the word of the gospel to none but the Jews,
not being at all apprehensive that the Gentiles were to share the blessings of it.
But some of them who bore a part in this work were men that were natives of the
island of Cyprus, and of the province of Cyrene in Africa, who, having heard the
story of Peter's receiving Cornelius, though a Gentile, into the communion of the
church, took occasion from thence to imitate his example ; and, having entered into
Antioch, spake freely to the Greeks as well as to the Jews, preaching the gospel of
the Lord Jesus to them, and inviting them to accept of its invaluable privileges.
And the hand of the Lord was remarkably with them in this pious labour ; and a
great number of the Gentiles were so effectually convinced and wrought upon by their
discourses and miracles, that they believed and turned unto the Lord Jesus, consecrating
themselves to the service of God through him, with the most humble dependance
on his blood and grace. When this pleasing information was received at Jerusalem,
the church in that city sent forth Barnabas, a man of most exemplary character,
amiable temper, and steady faith, to visit the brethren at Antioch, and strengthen
their hands in the work of the Lord. His labours were eminently successful ; as not
only those were confirmed in their faith who had been already converted to the know-
ledge of God, but many others were made partakers of divine grace, and added by
baptism to the church. Finding the work increasing upon his hands, he went to
Tarsus in pursuit of Saul, with whom, as we have observed, he had been previously
acquainted, and introduced him among the brethren at Antioch as one who was
likely to be eminently useful in that city. And it came to pass that they continued
there, and assembled at proper times in the church for a whole year, and taught
considerable numbers of people. And the disciples were, as some suppose, by divine
appointment, first named Christians at Antioch ; a title that was really an honour
to them, and was very well adapted to signify their relation to Christ as their common
Lord, and their expectations from him as their Sayiour.
The church at Antioch was about this time visited by certain prophets from Jeru-
salem, among whom Agabus was the most distinguished. He, standing up in their
assemblies, signified, by the immediate direction of the Spirit, that there should shortly
be a great famine over all the land of Israel; a prediction which came to pass in the
days of Claudius Cæsar, The brethren, therefore, determined on making a contri-
CHRISTIAN CHURCH. 415
bution; which they did, and sent it to the elders of the church at Jerusalem, by the
hands of those two able ministers, Barnahas and Saul.
About this time, Herod Agrippa, a prince who was very desirous of obtaining the
favour of the Jews, commenced a persecution against such of the Christians as resided
within his dominions, As James, the brother of John, was one of the most zealous
of the apostles, he put him to death ; causing him to be executed with the sword,
in order that he might thus strike a terror into the rest, and induce them to desist
from their attempts to propagate the gospel. Eusebius, from a book of Clemens
Alexandrinus, which is now lost, tells us, that the person who had accused James,
when he observed the boldness with which he gave testimony to Christ, was suddenly
converted, and acknowledged himself to be a Christian. As they were going to the
place of execution, he requested of James some token of his forgiveness; on which,
the apostle, after a moment's reflection, gave him his blessing and a kiss of peace.
Thus both of them endured martyrdom at the same time, being beheaded by the same
sword. g
However this might be, finding that the exertions for the propagation of the gospel
were as vigorous as ever, he proceeded to apprehend Peter, and put him in prison,
delivering him to the custody of four quaternions of soldiers, that is, to sixteen, con-
sisting of four in each party, who were to relieve each other by turns. This Herod
ordered for the greater security of so noted a person; intending, immediately after
the passover, to bring him out to the people, to be made a spectacle to them in what
he should suffer, as Jesus, his Master, had been on the first day of unleavened bread.
As the importance of so useful a life was well known to his Christian friends, earnest
and continued prayer was made to God on his account, by the whole church at Jeru-
salem. And the event soon shewed that this, their earnest supplication, was not in
vain; for when Herod was ready to have brought him out to execution, even that
very night before he had designed to do it, Peter was quietly sleeping between two
soldiers in full calmness and serenity of mind, though bound with two chains which
joined each of his hands to one of the soldiers that lay on either side of him, in such
a manner, that it was (humanly speaking) impossible he should have risen without
immediately awaking them. And the other two guards, then on duty, stood centry
before the door, and were keeping the prison, that there might be no attempt of any
kind made to rescue him, because he was looked upon as a person of great consequence.
An astonishing deliverance was now effected ; for an angel of the Lord presented him-
self on a sudden, and a glorious light shome in the whole prison, dark and gloomy as
it was ; and this heavenly messenger was no sooner come, but, giving Peter a gentle
blow on the side, he awoke him, saying, Arise quickly. And the same moment of time
both his chains fell off from his hands; yet the soldiers were, by a miraculous power,
kept so fast asleep, that they were not at all alarmed by the noise of their fall. And
the angel said to him, Gird thyself presently in the clothes thou hast on, tie thing
inward garment about thee, and bind on thy sandals, that thou mayest walk out; and,
accordingly, he did so. And he says to him farther, Throw thy mantle round thee,
and follow me out. And Peter, going out of the prison as he was guided by the angel,
met with no opposition in his way, and followed him as he was ordered. And he was
so astonished, that he did not know that what was done by the angel was true and real,
but only supposed that he had seen a vision, as in some other instances he had done.
And, passing through the first and second watch, where the guards were all asleep,
they came to the iron gate that leads into the city, which, though it was a heavy
gate, and very strongly fastened, yet was no hindrance in their way, but opened to
them as of its own accord : and thus, going out into the city, they went togethef
•416 HISTORY OF THE
through one street; and immediately the angel, having done all that was requisite
for his deliverance, and set him at full liberty, departed from him on a sudden, and
left him alone to go where he pleased. After a little time, he recollected in what
part of the city he was walking, and found his way to the house of Mary, the mother
of John Mark, where many Christians were gathered together, and were spending
the night in prayer for his deliverance. Presenting himself among them, he filled
them with joy and surprize ; and, after uniting with them in expressions of gratitude
to God for this mercy, retired to another place, where, it is probable, he remained some
time concealed from his enemies. Age . . -
Not long, however, after this persecution, the reign of Herod was cut short, by an
awful event, which we will proceed to relate. Herod went down from Judea to .
Caesarea, a city which had been rebuilt by Herod the Great, and abode there for some
time. The inhabitants of Tyre and Sidon, a trading people, derived from his country
a supply of corn, which their own would not produce in sufficient abundance, having
incurred the resentment of the king, made to him the most humbling concessions,
through the intervention of Blastus, the king's chamberlain, and were happy in re-
gaining his friendship. In order to make this transaction as public as possible, upon
a day which he had appointed for that purpose, Herod appeared in royal apparel,
seated on his throne, and made an oration to the people. The flattering multitude
answered, with a shout, It is the voice of a God, and not of a man. JAnd immediately
£he angel of the Lord smote him, because he gave liot God the glory ; and he was
eaten of worms, and gave up the ghost. - ; : :
It will not be unpleasant to compare this account of the death of Herod with that
which is given us by Josephus, the celebrated Jewish historian. In the third year
of his reign over all Judea, Agrippa made a journey to Caesarea, formerly known by
the name of Straton's tower, where a great number of the nobility, and other persons
of rank, as embled, from all parts of the province, to be present at a solemnity of
games and shews, which he instituted in honour of Caesar. Early in the morning.
of the second day of this festival, Agrippa went to the theatre, habited in a silver stuff,
of so rich and singular a texture, that the eyes of the people were dazzled by the
reflection, as the beams of the rising sun struck on it. . The rays of light that emitted
therefrom, appeared, to the vulgar, to have something divine in them, and inspired
them equally with ideas of fear and veneration ; and, on this occasion, a fawning crew
of contemptible flatterers extolled him as a deity, and, in a formal manner, entreated
him to pardon the sins arising from their ignorance, when they thought he was a mere
mortal; whereas, they were now convinced that he was a being of superior rank, and
something more than human. - - -
Gratified in a high degree by this odious flattery, he sought not to suppress it,
as he should have done ; but while, in the pride of his heart, he was contemplating,
on his superior dignity, and lifting his eyes towards heaven, he beheld an owl over
his head, sitting on a rope, which he considered as the forerunner of mischief, as a
similar circumstance had heretofore been of good fortune: nor was he mistaken ; for
he instantly felt a violent pain at his heart, and convulsions in his howels. In the
extremity of historments, he addressed his surrounding friends, saying, “Now behold
your god is sentenced to death by this inevitable fate I shall prove the absurdity
and impiety of flattery; and, by my death, convince the world that I am not immortal.
The will of heaven be done ! I have had no reason, during my life, to cnvy the happi-
ness of any prince existing ; but ambition has been my ruin.”
He had no sooner spoken these words, than his pains increased to such a degree,
that it was necessary to remove him into the palace, and a rumour immediately spread
CHRISTIAN CHURCH * 417
through the town that the king was at the point of death. Hereupon, the people
in general, men, women, and children, adopted the customary mode of clothing
themselves in sackcloth, and united in prayers to God for the recovery of the king:
In the interim, Agrippa, who was in an apartment at the top of the palace, could
not refrain from tears on seeing his mourning subjects prostrate on the pavement
below. His extreme pain continued unabated from that time to the end of five
days, when he died, in the seventh year of his reign, and the fifty-fourth of his
age. * *
Having thus far traced the history of the primitive Christians, it is proper that
we should here pause a little, to consider what were the doctrines in which they were
instructed, and what was the discipline established among them. The former may
be collected into a few simple articles, which we shall proceed to state, enumerating,
after each of them, certain passages of scripture by which they are supported.
1. The whole race of men, as descended from fallen parents, are, by nature, in a
state of utter depravity, of which (not to mention innumerable other transgressions)
they have given the most awful proofs : the Jews, by the crucifixion of Jesus Christ ;
and the Gentiles, by the substituting the worship of idols instead of that of the great
Creator, who is blessed for ever. [Acts vii. xvii. 23.30, Romans i. ii. iii. 1.20,
v. 12.21, Ephesians ii. 1.3.] ‘. . .
2. Jesus of Nazareth, the Son of God, the long expected Messiah, was given up
to death by the determinate counsel and foreknowledge of his Father, that the scrip:
tures might be fulfilled, and a sacrifice offered to take away sin. Being delivered
from the power of death, he was raised on the third day, presented himself: alive to
many witnesses, and was finally received up into heaven, where he sitteth at the right
hand of God, to plead the cause of his people, to dispense the gifts of his Holy. Spirit
on his servants, and communicate the blessings of pardon and peace to all that ‘diligently
seek him. He shall come a second time to judge the world in righteousness, and
render to every man according to the transactions of his life. [Acts ii. 22.36, x. 34.
43, 1 Cor. xv. 1 Thes. iv. 14. 17, Heb. vii. 24.28, ix. x. T.29, 1 John ii. 1, 2.]
3. As all men, being sinners, stand in need of salvation, so there is no other way
of salvation, but by faith in the Lord Jesus Christ. Whosoever believes his gospel,
is at peace with God, shall find all the troubles of this life tend ultimately to the
augmentation of his happiness, has nothing to fear from death ; but, being delivered
from everlasting punishment, shall enjoy a blessed eternity in the presence of God
and his holy.angels. . His body shall be, on the last day, raised from the grave, in a
new and more glorious form, like that of the body of our Redeemer. [Acts iv. 10... 12,
xvi. 31, Rom. v. viii. 1 Cor. iii. 11, Gal. ii. 14.21, iii. 1 John iii. 1, 2.]
4. They that are sineere believers in the Lord Jesus Christ are made partakers
of a new nature, disposition, or life, in consequence of which, their affections become
fixed upon God, their lives are devoted to his service, and they, forsaking their former
evil practices, diligently cultivate every duty. It is therefore incumbent upon hus-
bands and wives, parents and children, masters and servants, rulers and subjects, to
conduct themselves, in every instance, as may the most effectually contribute to the
benefit of each other. Yet no regard to earthly relations may tempt us to abandon
the cause of Christ, though in circumstances of the greatest danger or distress, nor
to violate even the least of his commands. [Rom. vi. xii. xiii. 2 Cor. vii. 1, Gal. v.
13.26, Ephes. v. vi. Col. iii. iv. 1.-6, 1 Thes, v. 1 Tim. vi. James i. 19.27,
I Pet. ii. iii. iv. Rev. v. 9, 10, vii. 14, xiv. 4, 5.] -
Wherever the apostles went, as a respectable writer of the present day observes,
ºley preached, and besought, and enjoined men to repent and believe it. When their
-
#18 History of the
preaching was successful, they directed their converts to associate, for the observance
of public worship and ordinances, always on the first day of the week, and also at
other times. These societies were called churches, The word ecclesia, church,
means an assembly of any kind. It is often applied to Israel, who formed one assembly
in the wilderness, as their males did afterwards, three times a year, when they went
up to Jerusalem. It is sometimes applied to an assembly called by a magistrate, and
sometimes to a tumultuous assembly. In Acts xix. 32, the mob is called the church ;
and again, in verse 40, where we read, he dismissed the church. Verse 39, the same
word is used for an assembly called by the magistrates. Dr. Campbell asserts, that it
always denotes either an assembly actually meeting together, or a society united by
Pºne common tie, though not convened, perhaps not convenable, in one place. It is
aewer used as a collected term in the singular number, for the body of Christians who
reside in any province or kingdom. - -
Though the distinction of clergy and laity did not obtain in the primitive church,
there were among them certain officers who were employed in building up the churches
of God. Some of these offices appear to be extraordinary, and others to be per-
manent. Dr. Campbell argues, that the apostles could have no successors.
1. From the indispensable qualifications for the office. An apostle must be one
who had seen Christ after his resurrection [I Cor. ix. I, xv, 8.]; for he was ordained
to be a witness of Christ's resurrection. [Acts i. 22, x. 41, &c.] 2. The apostles
were distinguished by special prerogatives, which descended to none after them ;
receiving their mission from Christ, the power of conferring the extraordinary gifts
of the Spirit, and the knowledge, by inspiration, of the whole doctrine of Christ.
3. They were universal bishops; the whole church was their charge ; and the
whole earth their sphere. . 4. We have full proof, that no idea of succession to the
office was entertained in their own age, or in the times immediately succeeding ; for
no one, on the death of an apostle, was ever substituted in his room ; and, when the
original college became extinct, the title became extinct with it. The apostles were
ambassadors for Christ ; and, having delivered their message, and declared the whole
council of God, which is contained in their writings, it was unnecessary that any
successors to them should be raised up. They are the twelve foundations of the church.
[Ephes. ii. 20, Rev. xxi. 14.]
We read of prophets who foretold future events, as Agabus, [Acts xxi. 10.]
although, certainly, the term prophecy is not confined to this in the New Testament.
There were also prophets in the church at Antioch. [Acts xiii. 1.] Perhaps Mark
and Luke, who have written a part of the New Testament, were prophets. At ary
rate, it was an extraordinary office, for which men were qualified, and to which they
were called, by the extraordinary gifts of the Spirit; and those who held it might
say, as Paul does of his apostleship, “not of men, neither by man, but by Jesus Christ.”
[Gal. i. 1.] It is true, prophesying seems sometimes to be put for the mutual ex-
hortations of the brethren. [I Cor. xiv. 31.] “ Ye may all prophesy one by one,
... that all may learn, and all may be comforted.” And he who prophesieth, is said to
speak to men, to edification, and exhortation, and comfort [l Cor. xiv. 3.]; but
it is also evident from the passages quoted above, as well as from others, that the
term prophet is used in the New Testament to denote a person possessed of extraordinary
gifts peculiar to that period ; and they appear, by the manner in which they are
classed, to have been next to the apostles. . -
Evangelists were assistants to the apostles. Their charge was not confined to any
particular church. Philip and Timothy are expressly styled evangelists. Titus,
wlthough the name is no where given him, was evidently employed in the duties of the
chRISTIAN CHURCH. - 419
same office. He was left in Crete, to set in order the things that were wanting,
tand to ordain elders in every city, according to the directions of Paul. [Tit. i. 5.T
Timothy was éfi i lººphesus, not as an elder or bishop of the church, but to charge
some to teach no othèr doctrine than that delivered by the apostles. [l Tim, i. 3.]
He sometimes accompanied Paul ; and, at other times, was sent by him to visit and
confirm the churches. Both Timothy and Titus were superintendants under the
apostles, and acted by a special commission ; they were employed in visiting and
setting in order various churches ; and, to both, directions are given respecting the
characters of those who are to hold stated and ordinary offices. -
The stated officers, in all the churches, were elders and deacons. It is unnecessary
to spend much time in proving that bishop and elder were, in apostolic times, syno-
nymous terms. We just mention one or two passages, which must prove this to every
impartial person. Paul sent for the elders of the church at Ephesus, and exhorted
them to take heed to themselves, and to all the flock over which the Holy Ghost had
made them bishops, [Acts xx. 17, 28.] Titus was left in Crete, to ordain elders in
every city where he had appointed him. If any man, says he, be blameless, the husband
of one wife; for a bishop must be blameless, &c. [Tit. i. 5, 7.] Peter exhorts the
elders to feed the flock of God, doing the office of a bishop not by constraint.
[l Pet. v. 2..]
The business of an elder was to labour in word and doctrine, and also to rule in the
church of God. [l Tim. v. 17, iii. 5.] To rule, means not merely to preside in the
meetings of the church, and to take care that all things are done decently, and in
order, according to the will of Christ, but also to watch over the members, to admonish
or reprove them, as their circumstances require. To this rule, the members were
bound to submit. “ Obey them,” says the apostle, “ that have the rule over you,
and submit yourselves; for they watch for your souls, as they that must give account.”
[Heb. xiii. 17.] “We beseech you, brethren, to acknowledge them which labour
among you, and are over you in the Lord, and admonish you ; and esteem them very
highly in love for their works' sake.” [1 Thes. v. 12.] Here the peace of the chureh
is immediately connected with affectionate regard, deference, honour, and submission,
to the elders. - - -
It has been argued, with some degree of probability, that there was a plurality
of elders in each church, who shared in the government of it, and formed a presbytery,
or eldership. . - *
We learn from the New Testament, Dr. Mackmight remarks, and from the most
antient Christian writers, that, even in the apostles' days, some women, remarkable
for their knowledge, prudence, and piety, and of a fit age, were chosen to instruct
the newly converted, and the young of their own sex; and to exhort the sick, and
comfort the afflicted, who could not attend the public ministrations. These female
teachers are mentioned under the appellation of widows, 1 Tim. v. 3 ; where, also,
verse 9, their character and election are described. Farther : as the first Christians
were remarkable for their love to each other, they appointed, in every church, men,
to whom they gave the appellation of deacons, whose office it was to make collections
for the poor, and to apply these collections in relieving widows and orphans, who
were destitute ; the sick, aſso, and the imprisoned for their religion, whom they visited
and comforted with the greatest tenderness. In like manner, they appointed women,
whom they named deaconesses, to perform the same offices to the distressed of their
own sex, and whom, for that purpose, they supplied with money out of the church's funds,
The character and office of these female deacons, the apostle has described, 1 Tim,
- 3 H 2 -

420 --- HISTORY of THE
v. 9, and, verse 10, orders the widows, or female presbyters, to be chosen from among
them - * * . . . . . . . . . . .
When the first Christians met together in their public assemblies, either on the first
day of the week, or at other times, they appear to have engaged in a variety of exer-
cises, which tended either to the conviction of sinners, or the edification of saints,
The glad tidings of everlasting salvation were freely proclaimed to all that chose to
hear; the different branches of Christian doctrine were taught ; and the disciples were
exhorted to shew their attachment to their Lord, by denying all ungodliness and worldly
lust, and living soberly, righteously, and piously, in their day and generation. Public
prayers were offered up, and hymns sung in praise of redeeming love. On these
occasions, it appears evident, that not only the elders, but such other members as
were possessed of suitable gifts, employed them for the public benefit, being subject
to no other restraint, than that all things should be done with a suitable regard to
decency and order. ,” º -
The different officers in the churches appear to have been set apart for their respec-
tive work, after a, due examination of their characters, by fasting and prayer, and
the laying on the hands of the apostles, the evangelists, or the presbytery. Imposition
of hands seems to have been a very antient practice both among the Jews and the
Greeks, when they wished to commend any one to the peculiar blessing of God.
The two standing ordinances appointed by Christ, are baptism, and the Lord's
supper. The latter appears to have been 'administered every Lord's day. How the
former was administered, and whether the infant children of believers were its subjects,
is much disputed among Christians. Whether the agape, or love feasts, obtained.
in the time of the apostles, is also a matter of controversy. We shall close this chap-
ter with the sentiments of Dr. Haweis, a candid and respectable minister of the
established church, upon some of those subjects of which we have now been treating,
that the reader, being made acquainted with the opinions of different writers, may be
the better able to decide between them. -
To sum up, in a few words, a subject which has been so fearfully abused, in order
to subserve the purposes of pride, bigotry, and worldly-mindedness, I conclude—
1. That, as soon as a little society was formed of Christian men, a room was opened.
for their assembling, and the most apt to teach appointed to minister to them in holy
things. - -
º He was a man of gravity, generally of the more aged, married, and having a
family, approved by his fellows, and willing to devote himself to their service.
3. His appointment was signified by prayer, and imposition of hands, of the apostle.
Paul, or some of the itinerant evangelists, and the presbytery; and, without this, I.
meet with no ordination. - - - - +
4. Every church exercised discipline over its own members, to admit, admonish,
or expel. - --
5. fºre these itinerant evangelists, all accusations against presbyters were brought.
They, in conjunction with the congregation, regulated matters of order, and corrected.
abuses. - -
6. These seem not to have had any appropriate district, but went about every where,
chiefly under the direction of the apostle Paul. . -
7. These great evangelists were usually supported by the churches; but often, like
Paul, maintained themselves by their own labours. During the first ages, the ministry
was not appropriated to gentlemen or scholars. No man was bred to it as a profession,
or went into it for a maintenance ; they were pastors of a different stamp.
CHRISTIAN CHURCH, 421
8. The stationary presbyters, or bishops, during the lives of the apostle, and his
associate evangelists, were under their superintendance. But it will appear, very
early in the second century, when this first race of great itinerants departed, that one
among the ministers of every place began to have the name of bishop, by way of
cminence, with presbyters, his coadjutors, acting with him as one body.
9. All ecclesiastical officers, from the beginning, and for the first three hundred
years, were elected by the people. Even Matthias was thus chosen to fill up the
tribular number of the apostles. . t
10. Deacons were instituted for the care of the poor, especially the widows; and
deaconesses, afterwards, appear to have been set apart for the same purposes, though
their institution is not expressly marked in the sacred canon. Originally, they were
ordained, not for one congregation, but for the myriads at Jerusalem, whose widows
were provided for out of a common stock.
Lastly. Every member of the primitive church seems to have made it a constant
practice to lay aside weekly a certain portion of his income, or gains, for the poor,
the persecuted, or the gospel, according to his ability; and hence, though, generally,
the Christians were of the lowest and most indigent class of the people, the riches ef
their liberality abounded, and their means for this arose from their Christian character
itself. Their industry was great, and they wasted nothing in cxtravagance of any
kind, being, by principle, self-denied to all indulgences for themselves, that they might
have to give to him that needed. And, if all real Christians conscientiously observed
this rule still, it is amazing what a fund might be raised for the relief of the neces-
sitous, and the furtherance of the gospel. , p
&
422 LIFE AND WRITINGS
CHAPTER xvii.
THE LIFE AND writings of THE Aposti, E PAUL
Description of the city of Antioch in Syria---state of the church fliere---Barnabas and
Saul are sent forth to preach to the Gentiles---they perform their first journey, in
which they visit Cyprus, where Elymas, the sorcerer, is struck blind, and Sergius
Paulus, the proconsul, is converted---Saul takes the name of Paul---at Perga, they are
forsaken by Mark---they visit Antioch in Pisidia, where, having preached to the Jews,
they turn to the Gentiles, whom they convert in considerable numbers---being driven
out from Antioch and Iconium, they flee to Lystra, where they heal a lame man, and
reject the idolatrous homage of the people--Paul suddenly recovers, after being
stoned ; and returns to Antioch by the same route as he went forth, establishing
discipline in the churches in the course of his journey---he resides a long time at
Antioch---embassy to Jerusalem---Paul and Barnabas separate---Paul goes a second
journey through Syria and Cilicia, is invited over to Macedonia, and lands at Philippi
---the Pythoness virgin---the jailer converted---Paul preaches at Thessalonica, Berata,
Athens, and Corinth---abides in the latter city a year and six months, and writes his
first and second epistles to the Thessalonians, and that to the Galatians---review of
these epistles---he goes, by Ephesus and Caesarea, to Jerusalem, where he performs
his vow, and salutes the church, and then returns to Antioch in Syria---he sets out on
a third journey, and visits Ephesus, where he writes the first epistle to the Corinthians,
and is in danger, from a tumult on account of Diana---in the course of his journey
to Macedonia, he writes the second of Corinthians, and the first of Timothy---visits
different parts of Greece---writes to the Romans from Corinth---proceeds to Jerusalem
by Troas and Miletus---he is assaulted by the Jews, and rescued by Lysias, the tribune
---pleads before Felix, Festus, and Agrippa---his dangerous voyage to Rome---his
adventures at Melita---his residence at Rome---review of his epistles to the Ephesians,
Colossians, Philippians, to Philemon, and to the Hebrews---his fourth journey through
Asia---his epistle to Titus---his second imprisonment at Rome --his second epistle to
Pimothy, his death and character. *
ANTIoch, the capital of Syria, was, in the times of the apostles, a large, populous,
and celebrated city, being accounted next to Rome and Alexandria, the most consider
fible in the empire. It was erected near the mouth of the Orontes, by Seleucus
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of THE APOSTLE PAUL, 423
Nicator, one of the most successful captains of Alexander the Great. It was afterward
denominated Tetrapolis, (i. e. fourfold city, ) being divided, as it were, into four cities,
each of them having its proper wall, besides, the common one by which the whole
was surrounded. It frequently suffered by earthquakes, but was not utterly destroyed,
till it had been reduced by Bibaris, a sultan of Egypt. Its walls were flanked with
four hundred square towers, strongly built, of which many remain to this day, and
are remarkable for being each of them furnished with a cistern. It is reported to have
been the birth-place of Luke, the evangelist ; of Theophilus, to whom he addressed
his writings ; and of Ignatius the martyr, its celebrated bishop. -
Here, as we have related in the former chapter, a very flourishing church had been
collected, through the preaching of those excellent men who had been dispersed abroad,
on account of the persecution of Stephen. The Christians at Antioch, experiencing
in themselves that abundant consolation which the gospel of the blessed Redeemer
is calculated to afford, longed to impart the benefits which they enjoyed to their
neighbours, who were lying in darkness, and therefore cast a wishful eye on the
countries around them. On the south, at Damascus, Caesarea, and Jerusalem, con-
siderable bodies of Christians had been collected, who were sedulously and success-
fully engaged in evangelizing the towns and villages which were seattered in their
vicinity. On the west, at a small distance from their shores, lay the large island of
Cyprus, the immense woods of which had long been sufficiently thinned, to allow room.
for the erecting a great number of populous cities, whose inhabitants were richly
furnished with the comforts of life, and awfully disgraced by their practice of
debauchery. On the east, the provinces which formerly composed the most essential
parts of the Babylonian and Assyrian empires contained, probably, a much greater
number of Jews, than had even returned to their native country in consequence of the
decree of Cyrus. These descendants of Abraham had established synagogues for
their edification in religion, to which were annexed schools for the instruction of their
youth, and the formation of future rabbies ; had enjoyed their principles with safety,
while their brethren in Judea were bleeding beneath the tyranny of the Syrian princes;
and had frequently resorted, as opportunity had occurred, to worship the God of
their fathers in the temple of Jerusalem. On the north was Cilicia, which had given.
birth to Saul, the celebrated convert; and had, no doubt, reaped considerable benefit
from his labours. Proceeding further in the same direction, and crossing that ridge
of mountains which is denominated Taurus, the traveller enters upon a very consider-
able peninsula, which the Greeks had distinguished from the rest of the continent.
by the appellation of Asia Minor. It contained Cappadocia, Isauria, Lycaonia,
Pamphylia, the two Phrygias, Pisidia, Caria, Lycia, the proconsular Asia, in which
the seven churches were afterwards founded ; Bithynia, Mysia, Paphlagonia, Pontus,
and several other subdivisions, some of which changed their names, in consequence.
of their passing under the dominion of different conquerors. In all of these last
enumerated provinces, the Greek language was familiarly known, though many of
them made use of dialects, or even languages, peculiar to themselves. º
Now there were in the church that was at Antioch certain prophets and teachers.
of great note, particularly Barnabas, a generous Levite, who had given up the whole.
of his estate to charitable uses ; and Simeon, who was also called Niger, or the Black,
from his swarthy complexion ; and Lucius the Cyrenian, a native of Africa ; and
Manaen, a person of considerable rank, who was educated with Herod the tetrarch.
in his father's court, yet thought it no disgrace to appear as a Christian minister ;
and to mention no more, Saul, that remarkable convert, whose labours in the church.
were, as we shall further learn, so eminently useful, And, as they were ministering
#24 LIFE AND writings
to the Lord in public, and joined fasting to prayer, the Holy, Spirit, by immediate
revelation, said, Separate to me Barnabas and Saul for the extraordinary work of
preaching the gospel among the Gentiles, to which I have now expressly called them.
Being thus sent forth by the Holy Spirit, Saul and Barnabas'ſſent first to Seleucia,
a considerable port in the Mediterranean sea; and, from thenée, sailed to Salamis,
the eastern port of the island of Cyprus. Here they preached in the Jewish synagogues,
and were occasionally assisted by John, whose surname was Mark. And, having
travelled.through the whole island as far as Paphos, which lay on its western coast,
they found there a certain Jew, who was a magician and false prophet, whose name
was Bar-Jesus, or the son of one Jesus, or Joshua. This was a person who was much
regarded, and was, at that time, in great favour with the Roman proconsul there,
Sergius Paulus, a prudent man, of a steady conduct and thoughtful temper, ready to
inquire after truth, and capable to judge of its evidence, who, having received some
general intelligence of their character and messages, sent some of those that were about
him, and, calling for Barnabas and Saul, desired to hear the word of God, that he
might know what was the purport of their preaching, and what regard was due to
the doctrine which they taught. But Elymas, or the magician, (for that was the
meaning of his name Elymas, when translated into the Greek language) as he was
sensible that he should be no more regarded if their doctrine was received, set himself,
all he could, to hinder the effect of it, and withstood them in their preaching; endea-
vouring, in a crafty way, by a variety of false insinuations which he used, to turn away
the proconsul from embracing the faith. As it was proper that this bold blasphemer
should be signally arrested in his opposition to the truth of God, Saul, after having
severely reproved him for his sin, informed him that, for a season, he should be de-
prived of the benefit of sight ; and this denunciation was immediately fulfilled, to
the great astonishment of all that were present, and to the conversion of the proconsul
and many others.
It is in the course of this narration [Acts xiii. 9..] that Saul is first called Paul,
a name which he not only sustains henceforth wherever mentioned by the historian,
but also constantly makes use of throughout his epistolary writings. Some, says Dr.
Doddridge, have thought the apostle had, originally, two names ; and, many others,
that he changed the former for the latter, either out of deference to Sergius Paulus,
or to the Gentiles among whom he now preached, so much as to be called, by way of
eminence, (though not in strict apprepriation) their apostle. But Dr. Doddridge
thinks Beza's account of the matter most easy and probable ; that, having conversed
hitherto with Jews and Syrians, to whom the name of Saul was familiar, and now
coming among Romans and Greeks, they would naturally pronounce his name Paul ;
as one, whose Hebrew name was Jochanan, would be called, by the Greeks and Latins,
Johannes; by the French, Jean; by the Dutch, Hans ; and by the English, John.
Beza thinks the family of this proconsul might be the first who addressed or spoke of
him by the name of Paul. º
Having thus performed the work of God in Cyprus," Paul and his company sailed
to Perga, a town in Pamphylia, a province which joined to Cilicia along the northern
coast of the Mediterranean sea. But John, surnamed Märk, perceiving that they
intended a long tour in these parts, and that they were like to meet with much opposition
among the idolatrous Gentiles, to whom they were carrying the gospel, could not,
by all the warmest remonstrances of Paul, and his own uncle Barnahas, be persuaded
to share their labours and dangers in so excellent a cause ; but, taking the opportunity
of a vessel, which he found in that port, bound for Palestine, he withdrew himself
from them, and returned to Jerusalem.
\
J OF THE APOSTLE PAUL. 42%
' Departing from Perga, the holy missionaries proceeded to Antioch, a considerable
city in the district of Pisidia, which lay north of Pamphylia, and consequently
farther from the sea. And entering into the Jewish synagogue on the sabbath-day,
they sat down among those that were worshipping there. And, after the customar
reading of the proper section for the day out of the law, and another out of the pro-
phets, the rulers of the synagogue, knowing, in general, the public character which
the two celebrated strangers sustained, and being curious to hear from their own mouth
that new doctrine which had made so much noise in other places, sent one of the
inferior officers to them, saying, Men and brethren, if you have any word of exhortation
to the people, or any declaration to make which may conduce to the edification of
the assembly, speak it freely, as this is the proper season of doing it. Then Paul
stood up, and, at considerable length, recounted the dealings of God with the Israel-
itish nation, from the time of their dwelling strangers in Egypt, to the exalting of
David to the sovereign power. Thence he made a rapid transition to the incarnation
of Jesus Christ, his death, and his resurrection, the last of which he confirmed by
appealing to the prophecies of God. He concluded with declaring the unspeakable
happiness of such as, believing in him, received that justification which the law of
Moses could never confer, and exhorting them to beware lest that should come upon
them which was spoken by the prophets. [Isa. xxviii. 14.] Behold, ye despisers, and
wonder, and perish : for I work a work in your days, a work which ye shall in no
wise believe, though a man declare it unto you. The Jews appear to have made no
reply to this discourse ; but the Gentiles, who, out of curiosity, were many of them
assembled there on the fame of the arrival of such celebrated men, earnestly desired
that these words might be spoken to them again the following sabbath, when they
promised to attend themselves, and to bring as many of their friends as they could :
and thus the assembly broke up for that time. This sermon was, however, not without
success; for we find that many, both of the Jews and devout proselytes, followed
Paul and Barnabas, who persuaded them to continue in the grace of God which they
had now received. t -
The next sabbath, a large multitude of the Gentiles being gathered together to
hear, the unbelieving Jews were filled with envy, and blasphemously contradicted
those truths which were asserted by Paul. In consequence of this treatment, Paul
and Barnabas declared their intention of turning to the Gentiles ; from which time,
it is probable, that though they still laboured for the benefit of the Jews wherever
hey came, yet the conversion of the Gentiles became a peculiarly important object
of their attention. In the mean time, great numbers of the Gentiles were converted ;
and as these united their labours with those of the apostles, the word of the Lord was
borne on as with a mighty torrent throughout all that region, which, by this means,
was watered as with a river of salvation. But the Jews, provoked beyond all patience
at such a conduct and at such success, stirred up some devout women of considerable
rank, who, having been proselyted to their religion, were peculiarly zealous for it :
and also applied themselves to the magistrates of the city, representing these new
preachers as exciters of sedition and innovators in religion, who might occasion dan-
ger to the state ; and thus they raised a persecution against Paul and Barnabas,
and drove them out of their territories with violence and infamy. But they, when
they were going from the boundaries of that place, shook off the dust of their feet
for a testimony against them, as their Lord had commanded his apostles to do, in token
of the certain ruin which should befal such despisers of his gospel. [Mark vi. 11.]
And, departing from thence, they came to the neighbouring city of Iconium, and there
renewed the proclamation of those glad tidings which many of the inhabitants of
426 - LIFE AND WRITINGS
Antioch had so ungratefully rejected. But the disciples, who were left there were
filled with great joy, that so blessed a message had reached their hearts; and as
Paul and Barnabas had laid their hands upon them, they were furnished with an
abundant communication of the gifts as well as graces of the Holy Spirit; whereby
they were not only confirmed in the faith which they had newly embraced, but were
also rendered capable of carrying on the interests of Christianity in that place, when
the first planters of their church could no longer comtinue to cultivate and wa-
ter it. - - -
At the city of Iconium they made a long stay, and were not destitute of success,
a great. multitude, both of Jews and Gentiles, being converted to the faith. The
hatred of the unbelieving Jews, however, gradually diffused itself among their ido-
latrous neighbours, till the city became divided into two parties, the one encouraging,
and the other persecuting, the apostles. At length, the more turbulent party pre-
Vailed, and even got the consent of their rulers to seize upon them, and stone them:
Paul and Barnabas, therefore, having learned their intention, made their escape, and
fled to Lystra and Derbe, both cities of Lycaonia. ~.
There happened one circumstance while they were in these parts which was much
taken notice of ; and, as it gave occasion to a remarkable occurrence, it will not be
improper to relate it particularly, There sat a certain man at Lystra who was disabled,
in his feet, and thereby rendered incapable of providing a maintenance for himself,
being so lame from his mother's womb that he never had walked at all. Now it so
happened, that, in some place of public resort near which he was laid to beg for
alms of those that passed by, this man heard Paul speaking, who, fixing his eyes upon
him, and seeing, by the ardour and humility which was expressed in his countenance,
that he had faith sufficient to be healed, and finding also in himself that the power
of Christ was to be displayed on this occasion, directed his speech to the poor cripple;
and said with a loud voice, in the hearing of all that were assembled there, as one that
was conscious of the divine authority by which he then acted, Arise, and stand upright
on thy feet ; and the lame man immediately attempted it, in a believing dependance
on the power of Christ, which wrought so effectually in him, that he leaped up at
once from the place where he sat with an astonishing agility, and not only stood upright,
but walked about as firmly and steadily as if he had been accustomed to walk from
bis infancy. And the multitude who were present when this wonderful cure was
wrought, seeing what Paul had done by only speaking a word, were all in raptures of
astonishment, and lifted up their voices in loud acclamations, saying in the Lycaonian
language, The gods are descended from heaven to us in the form and likeness of men.
And, perceiving Barnabas to be a person of the better presence and of the more majestic
port, they called him Jupiter; and Paul, who was a little active man, they called
'Mercury, because he was the leader of the discourse, on which account they thought
he might more probably be their god of eloquence. And the priest of that Jupiter
who was esteemed the tutelar deity of that place, and whose image was therefore
placed in a temple erected to him before their city in the suburbs, not far from the
Place where the miracle was wrought, immediately brought oxen crowned with
#. according to their usual manner, to the gates of the place where Paul and
arnabas were, and would, with the multitude, have offered sacrifice to them, to
acknowlege the obligation they were under to them for this condescending and benefi-
cent visit, and to take this opportunity of imploring their continued protection in their
ſublic and private affairs. But as they were leading on the sacrificial procession
towards them, the apostles, Barnabas and Paul, hearing of the purpose for which
it was intended, were struck with a becoming horror at the proposal, and rent their
of THE ApostLE PAUL, 427
mantles, in token of that mixture of indignation and sorrow with which they beheld
this strange abuse of a miracle wrought to destroy that idolatry which from thence
they took occasion to practise; and, in this moving and expressive manner, they ran
in among the multitude, crying out with the greatest earnestness, Why do ye offer
these honours to us? for we are men, subject to the same infirmities as yourselves,
and are come for this express purpose, to teach you the worship of that God who is
the only Creator of heaven and earth, and who has long endured your idolatrous
practices ; but never left himself without witness, so regulating the seasons as to
supply you with the comforts of life. Saying these things, they did with difficulty
restrain the people from paying them divine honours. . .
This is an humiliating picture of human weakness; but it is not finished until we
observe, that these very men who thus strove to raise Paul and Barnabas to the rank of
deities were, a little time after, so incensed against them through the malignity of the
Jews, that they stoned the former of these illustrious ministers ; and, supposing him
to be dead, dragged him out of the city, and left him to be meat for the fowls of
heaven. But as the disciples were gathered about him, with a view of performing
the last office of affection to him, in bearing him to his funeral with proper regard,
to their unspeakable surprize, they found him so restored by the power of Christ,
that he immediately rose up as in perfect health ; and his bruises were so healed,
that he entered into the city again; and was not only able to walk about it, but the
next day found that he was capable of undertaking a journey; and departed, with
Barnabas to Derbe, a city of Lycaonia, on the borders of Cappadocia, as they did not
think it convenient to proceed in their progress to Galatia, Phrygia, or any more
distant province. And having preached the gospel at Derbe, to the inhabitants of
that populous city, and made a considerable number of disciples there, they trod back
the road they had taken, and returned first io Lystra again, and then to Iconium and
Antioch in Pisidia, confirming-the souls of the disciples, and exhorting them to con-
tinue stedfast in the faith, seeing that through great tribulation we must enter the
regions of eternal felicity. Having ordaincó elders in every church, and committed
them to God by fasting and prayer, they returned to Antioch through Pisidia and
Pamphylia. On their arrival at Antioch, they collected together the church, and
related what they had experienced of the blessing of the Lord attending their labours,
a narration which we have no reason to doubt filled the minds of the disciples with
joy and gladness.
It will appear surpriving to such as have not well considered the depravity of the
human heart, that so soon after the first propagation of the gospel, while the apostles
were yet living, and the gifts of the Holy Spirit possessed by a great number of dis-
ciples, men should have gone forth from Judea, and sought to persuade the newly
converted Gentiles that, notwithstanding all that Paul and Barnahas had taught
them, they could not be made partakers of salvation unless they submitted to the
circumcision of Moses. As much dissension prevailed upon this occasion, it was
determined by the church at Antioch to send the two holy men whom we have just
mentioned to consult with the apostles and elders at Jerusalem, as being of the longest
standing in the Christian faith. After much consultation, it was at length determined,
that no other burden should be laid upon the Gentiles, than that they should abstain
from meats offered to idols, from blood, from things strangled, and from fornication.
It has been controverted among the moderns, whether the apostolical precept to abstaia
from blood is to be understood as only temporal and occasional, a sort of accommoda-
tion to the weakness of the Jewish converts, or perpetual, founded on moral principles,
and consequently still obligatory. The fºr grin is the most prevalent; but tha.
428 LIFE AND writings
advocates of the latter assert, that blood is prohibited, because it tends to make men
savage; that the prohibition is joined to that of fornication, which is an acknowledged
immorality ; and that God has cmjoined abstinence from blood upon all Christians,
in order to manifest his supreme power over all their enjoyments. Be this as it may ;
the Christians of Antioch were greatly delighted, both by the agreeable nature of these
decrees, and the profitable exhortations of Judas and Silas, two prophets who had
come down with Paul and Barnabas from Jerusalem. : - #
After a considerable time had elapsed, Paul, who had an ardent zeal for the pro-
pagation of the gospel, proposed to his companion Barnabas that they should visit
the infant churches, and inquire what was their present condition. Barnabas was
very ready to undertake the journey; but was desirous to take with him John Mark,
his nephew, who had deserted them on a former occasion. Paul, however, entertaining
a different opinion, after debating the matter a little too warmly, they agreed to take
separate courses, Barnabas sailing to Cyprus, and Paul proceeding with Silas, through
Syria and Cilicia, into Asia Minor. . . . ©
At Lystra, they found a very exemplary young, man, who afterwards became one
of the apostles' most active and able assistants, Timothy, the son of one Eunice, a
believing Jewess, but of a Grecian father. He had been carefully educated in the
knowledge of the scriptures ; but as he had never been regularly initiated into the
Jewish religion, Paul himself performed upon him the rite of circumcision, that he
might satisfy the clamours of the Jews, who were numerous in that neighbourhood.
Taking Timothy then into his company, he visited the different churches which had
newly been formed, and delivered to them the decrees of the council at Jerusalem,
to keep as an invaluable treasure. They had the pleasure to see, wherever they went,
that the churches were continually becoming more established in the faith, as well as
increasing in numbers. Their purpose, at setting out, was to preach the gospel in
such parts of the lesser Asia as they had not before visited ; but they found themselves
hindered by their divine guide from following any such a plan, and, were commanded
by a vision to come over into Macedonia, and bestow a portion of their labours on the
inhabitants of Europe. Therefore, sailing from Troas, they came with a straight
course to the island of Samothracia, which lies near the Hellespont, and the next day
to the celebrated port of Neapolis, on the Thracian shore, near the borders of Mace-
donia; and, landing there, proceeded from thence to Philippi, a city of the first
division of Macedonia, and a Roman colony. -
During their residence at Philippi, they regularly attended divine worship at a place
near the river side, where the Jews, who were mostly women, were accustomed to
assemble. Once, as they were going to this oratory, or praying place, they were met
by a girl, who, being under the influence of an evil spirit, practised fortune-telling ;
and, by that means, brought much profit to her owners; for she was a slave. This
unhappy creature, when she saw Paul and his company, followed them, crying out,
that these men were the servants of the most high God, and teach us the way of salvation.
As she continued this practice several days, Paul was grieved lest it should be a
stratagem of the devil to bring reproach upon the good cause, and therefore commanded
the impure spirit to leave his abode. The masters of the girl, vexed that their profits
were gone, apprehended Paul and Silas, and charged them before the magistrates
with seeking to overturn the established religion, and to introduce customs which no
Roman might lawfully observe. The magistrates, more hastily than became their
character, rent off the clothes of the accused, and commanded them to be first severely
beaten, and then committed to prison, and their feet made fast in the stocks, an engine
of punishment much more painful than what we now call by the same name. How-
of THE ApostLE PAUL. 4:49
ever, neither the danger with which they were threatened, nor the ignominy and paia
which they then endured, could prevent them from expressing their holy joy in such
loud songs of praise, that they were overheard by their fellow-prisoners. While they
were thus engaged, the earth was suddenly convulsed, the foundations of the prison
were shaken, the doors flew open of themselves, and every man's bands were instantly
unloosed, and fell to the ground. Awakened by the noise, the jailor arose to see if
all were safe ; and, ſinding that the prison-doors were open, after a moment's re-
flection on the awful responsibility of his situation, drew his sword, with intent to
terminate his life, a practice frequent among the Romans in cases of extreme emer-
gency. Paul, to whom the Holy Spirit, probably, communicated the intelligence
of the jailor's design, loved his enemy, and therefore loudly exclaimed, Do thyself
no harm, for we are all here, and none of us will take the opportunity of escaping
while the hand of God is working thus awfully around us. Upon this he called
to his servants to bring their lights ; and, springing forward in the greatest agitation,
fell prostrate at the feet of Paul and Silas, beseeching them to inform him of the wa
Uf salvation. They answered, that immediately on believing in the Lord Jesus Christ,
not only himself, but all his family should be saved ; and began instantly to explain
the blessed truths of our religion to their astonished audience. The grace of God
was with them, the hearts of their hearers were changed, the jailor and his family
were baptized, the wounds of the apostles were washed, and they all spent the
remainder of the night in a continued emotion of thankfulness and joy. In the
morning, the magistrates, hearing that they were Roman citizens, besought them to
leave the city quietly, and forget the injury they had sustained ; and they, having
comforted and exhorted the disciples, departed in peace. *
When Paul and Silas had quitted Philippi in this honourable manner, they went
forward in their progress ; and, taking their journey westward, through Amphipolis
and Apollonia, which were likewise considerable cities of Macedonia, they came to
the celebrated Thessalonica, a city which lay near the coast of the AEgean sea, where
the Roman governor held his residence, and where there was also a synagogue of the
Jews. In this place of worship, the apostle Paul, for three successive sabbath-days,
preached the gospel to his countrymen, and was the means of converting a number
of them, and many more of those devout Greeks who had been accustomed to worship
the God of Israel. Their unbelieving countrymen, however, raised the most violeiit
opposition against them, and accused the apostle and his company, and Jason, at whose
house they lodged, of setting up another king in opposition to Caesar. These rulers
proceeded with more mildness than those of Philippi; and when the apostles could
not be found, took security of Jason, and his companions, and let them go.
Paul and Silas, being sent away by their brethren in the night, went to the neigh-
bouring city of Berea, where they preached the gospel with great success both to the
Jews and the Greeks. The former are remarked for their candour, and the diligence
with which they searched the scriptures, to see whether the predictions which were
contained in the Old Testament were fulfilled in the incarnation, life, death, and resur-
rection of Jesus Christ. At length, however, such of the Jews as had not received
the gospel were excited to so strong an opposition, as rendered it proper that the
apostle should immediately depart for Athens, whither he was followed in a little tim
by Silas and Timothy.
At Athens, the attention of Paul was principally excited by the idolatrous practices
of the Gentiles. He therefore held various disputations with the Epicurean and
Stoic philosophers, which terminated in a general invitation to declare his sentiments
publicly at Areopagus, or Mars-hill, a place where the court of the Areopagites used
430 - LIFE AND WRITINGS
to assemble. In his discourse which he there delivered, he mentious an altar which had
this inscription, TO THE UNKNOWN GOD. The probable account of the
origin of this altar, the existence of which is attested by Lucian, is the following;
In the time of Epimenides, a celebrated philosopher, who lived about six hundred years
before Christ, there was a terrible pestilence at Athens; in order to avert which,
when none of the deities to whom they sacrificed appeared able or willing to help them,
Epimenides advised them to bring some sheep to the Areopagus, and, letting them
loose there, to follow them till they lay down, and then to sacrifice them to the God
Mear whose temple or altar they might be. Now it seems probable, that Athens
not being then so full of these monuments of superstition as afterwards, these sheep
Jay down in places where none of them were near, and so occasioned the rearing what
the historian calls anonymous altars, each of which had the inscription, To the un-
*nown God, meaning thereby the deity, whoever he were, that had sent the plague.
One of these altars, however, repaired, remained till the time of Paul ; and as the true
God was, no doubt, the author of the distemper, gave just occasion to the apostle to
say, that he declared that Deity whom the Athenians ignorantly worshipped. Pro-
ceeding in his discourse, he treated of the works and perfections of the Almighty,
and shewed how he could not be justly compared to any image of silver, gold, or stone,
graven by art or men's device. To confirm these observations, he quoted a line from
Aratus, a poet who wrote in Greek, and was a native of Cilicia, Paul’s native province,
as well as in an antient hymn to Jupiter written by Cleanthes. He was heard with
patience till he treated of the resurrection from the dead; when some openly scoffed,
while others proposed to allow him a second hearing. He gathered, however, several
disciples, among whom the most celebrated was Dionysius the Areopagite.
Removing to the flourishing city of Corinth, Paul found two agreeable and useful:
$ompanions, Aquila, a Jew of Pontus, and his wife Priscilla, two eminently religious
persons, who had recently left Italy in consequence of the decree of Claudius Caesar,
who had commanded all Jews to depart from Rome. With these Paul wrought at
their occupation of tent-makers, whose business it was to make tents or pavilions.
of linen or skins, articles which were much in quest, not only among soldiers and
travellers, but others, in the hotter seasons of the year. Paul had been instructed
in that art; as it was usual for those of the Jews who had the most learned education.
to be brought up to some mechanical employment, for the amusement of their leisure
hours, and to provide a resource against any unforeseen exigency. In this city, he
preached with success both to Jews and Greeks, so as to lay the foundation of a flou-
rishing church. He was delivered from persecution by the temperance of Gallio, the
proconsul, who wisely determined that a magistrate had no business to interfere
concerning men's private religious opinions. During the apostle's residence of eighteen.
months in this city, he is believed to have written the two epistles to the Thessalonians,
and that to the Galatians, -
The first epistle to the Thessalonians, is supposed to have been written either in the
latter part of the year fifty-one, or in the beginning of the year fifty-two, corresponding:
to the twelfth and thirteenth years of the emperor Claudius Caesar. The apostle's.
design in the epistle was, in general, to confirm the Thessalonians in their adherence:
to the Christian faith, and to engage them to make still greater advances in religion,
and become yet more eminent in every branch of the Christian temper. In pursuance:
of this design, having joined with himself Timothy and Sylvanus, or Silas, who had:
assisted him in establishing the church at Thessalonica, he expresses his great satisfaction
with the sincere and exemplary profession of the Thessalonian Christians. [ch. i. 1.4.j
With the fifth verse, in the opinion of Dr. Macknight, commences. a regular demon:
of THE APOSTLE PAUL. 431
stration of the divine original of the Christian religion, . This is proved by four
arguments: 1. That many and great miracles were wrought by the preachers of the
gospel, professedly for the purpose of demonstrating that they were commissioned
by God to preach it to the world. [ch. i. 5... 10.] 2. That the apostles and their
assistants, by preaching the gospel, brought upon themselves every where all manner
of present evils, without obtaining the least worldly advantage, either in possession
or in prospect : that in preaching this new doctrine, they did not accommodate it to
the prevailing inclinations of their hearers, nor encourage them in their vices, or use
any base arts to obtain belief, but both preached and acted suitably to the character
of missionaries sent from God. [ch. ii. 1... 13.]. The apostle then answers the objec-
tion which some might bring against the truth of the Christian miracles, taken from
the unbelief of the Jews in Judea, and their persecuting Jesus and his disciples.
[ch. ii. 14.20.] Another objection which might be urged against the preachers
of the gospel, namely, for not delivering themselves from persecution by their mira-
culous powers, is answered in chapter iii. 1.4. The answer of a third objection
which might have been urged against Paul, on the ground of his not loving the
Thessalonians, occupies the remainder of the third chapter. 3. That the first preachers.
of the gospel delivered to their disciples, from the very beginning, precepts of the
greatest strictness and holiness ; so that, by the sanctity of its precepts, the gospel
is shewed to be a scheme of religion every way worthy of the true God, and highly
beneficial to mankind. [ch. iv. 1... 12.] In this part of the epistle, the apostle takes
great pains to exhort his disciples to the practice of chastity, industry, and decency.
4. That Jesus, the author of our religion, was declared to be the Son of God, and
the Judge of the world, by his resurrection from the dead : and that, by the same
miracle, his own promise, and the prediction of his apostles, concerning his return
from heaven to reward the righteous and punish the wicked, especially them who obey
not the gospel, are rendered absolutely certain. [ch. iv. 13.. 18, v. 1... 10.] The re-
mainder of the epistle is filled with various exhortations tending to the preservation
of order, unanimity, and comfort, in the church, as well as the cultivating a Christian
temper. [ch. v. 11.28.] W -
From the matters contained in the second epistle, it appears, that the messenger
who carried Paul’s first letter to the Thessalonians gave him, when he returned, a
particular account of their affairs [see 2 Thes, iii. 11..]; and, among many other things,
informed him that many of them thought the day of judgment was to happen in that
age; because, in his letter, the apostle seemed to insinuate that he was to be living
on the earth at the coming of the Lord, [l. Thes. iv. 15.] We who are alive and re-
main unto the coming of the Lord. [verse 17.] Then we who are alive and remain
shall be caught up. [chap. v. 4.1 But ye are not in darkness, so as that day should,
like a thief, lay hold on you. [verse 6.] Therefore let us not sleep, as do others, but
let us watch and be sober. The same person also informed the apostle, that such of the
Thessalonians as thought the coming of Christ and the end of the world at hand,
were neglecting their secular affairs, in the persuasion that all business of that sort
was inconsistent with the care of their souls: that certain false teachers among the
Thessalonians pretended to have a revelation of the Spirit, importing that the day
of judgment was at hand : that others affirmed, that they were sent by the apostle
to declare the same things by word of mouth : nay, that a forged letter had been
handed about in Thessalonica as from him, to the same purpose. An error of this
kind being exceedingly prejudicial to society, it was necessary to put a stop to it im-
mediately; and the rather, that, being imputed to Paul, it was utterly subversive
of his apostolical character and inspiration. The state, therefore, of the Thessalonians
432 LIFE AND WRITINGS
was no sooner made known to the apostle, than he wrote to them this second epistler:
in which, as in the former, Silas and Timothy joined him, to shew that they were of
the same gentiments with him concerning that momentous affair. The two first chap-
ters of this epistle are filled up principally with an account of the day of judgment,
its effects upon saints and sinners, and the great apostacy by which it should be pre-
ceded ; and the last chapter is devoted to exhortations nearly similar to what were
contained in the first epistle. It is supposed to have been written in the year fifty-
two. : . - - -
The epistle to the Galatians is believed, by Dr. Macknight, to be written from:
Antioch after the council of Jerusalem, and before Paul and Silas undertook the
journey in which they delivered to the Gentile churches the decrees of the council,
as related Acts xvi. 4. The Galatians were the descendants of those Gauls who,
finding their own country too strait for them, left it, after the death of Alexander
the Great, in quest of new settlements. These emigrants, on leaving their own
country, proceeded eastward along the Danube, till they came to where the Save
joins that river. Then dividing themselves into three bodies, under the command of
different leaders, one of these bodies entered Pannonia, another marched into Thrace,
and the third into Illyricum and Macedonia. The party which marched into Thrace
passed over the Bosphorus into the Lesser Asia, and hired themselves to Nicomedes,
the king of Bithynia ; assisted him in subduing his brother Zipetes, with whom he
was at war ; and, in reward for that service, they received from him a country in the
middle of the Lesser Asia, which, from them, was afterwards called Gallogrecia, or
Galatia. The inland situation of Galatia preventing its inhabitants from having
much intercourse with more civilized nations, the Gauls settled in that country con-
tinued long a rude and illiterate people. Yet they wanted neither the inclination nor
the capacity to receive instruction ; for when Paul came among them and preached
to them, they were so ravished with the doctrines of the gospel, that they thought
themselves the happiest of mortals ; and were so strongly impressed with a sense of
the obligation they lay under to the apostle for having enlightened them with respect
to religion, that they thought they could never repay it. . Soon afterwards, however,
certain judaizing teachers came among them, and laboured to depreciate the apostle's
character, and to persuade them that it was necessary for their justification before God’
that they should be circumcised, and conform to all the institutions of Moses. In
order to counteract their base insinuations, this epistle was written. In this, first,
Paul begins with an address, in which he asserts his apostleship, hints at the doctrine
of justification by Christ, and expresses his most affectionate regard for these Gala-
tian churches. [ch. i. 1..5.] Secondly, he vindicates the authority of his doctrine
and mission, ſch. i. 6, ii. 21.] he proves that justification can only be had by faith
in Christ without the works of the law, [ch. iii. 1, iv. 7..] and expostulates with the
Galatians in being deluded by false teachers to give up the liberty of the gospel.
ſch. iv. 8, v. 12.] Thirdly, he gives them some practical directions, and exhorts.
them to a behaviour becoming Christians. [ch. v. 13, vi. 18.] In the course of this
epistle, the apostle introduces several particulars of his history which we should not
otherwise have known. -
After Paul had remained a year and a half at Corinth, affording a most excellent
example of diligenče and disinterested zeal, he took his leave of the brethren, and
sailed thence, on his return to Syria, taking along with him his two intimate friends
Priscilla and Aquila, having shaved his head at the port of Cenchrea, in the neigh-
bourhood of Corinth, in consequence of a vow. Arriving at Ephesus, he there parted
with Aquila and Priscilla, and left them behind him, having made but a short stay:
OF THE APOSTLE PAUI, - 435
in that place. . However, during that time, he entered into the synagogue, and reasoned
so forcibly, with the Jews on the subject of Jesus being the Christ, that they desired
he would abide longer among them, and procured from him a promise of an early visit.
After a safe and prosperous voyage, he landed at the port of Caesarea ; and, goin
up to Jerusalem, tenderly saluted the church, and delivered the alms which he had
brought from the Gentiles. He then returned to Antioch, and thus completed his
tour.
We are not informed of the length of his second residence in that city, nor in what
transactions he was then engaged ; but we may rest assured, from the uniform tenor
of his life, that he laboured incessantly in word and doctrine, teaching, reproving, and
exhorting, as the Spirit gave him utterance. In due time, he set out upon a second
progress, in which he was made a useful and valuable , instrument in confirming the
faith of the Galatian and Phrygian disciples.
His visit to Ephesus, which was prolonged to a two year’s residence, was ren-
dered remarkable by several important events. Soon after his arrival, he met with
twelve well-disposed Jews, who had submitted to the baptism of John, and believed
in Jesus, but were unacquainted with that copious outpouring of God's Holy Spirit
which had been experienced by the church. These, therefore, Paul baptized in the
name of Jesus ; and, laying his hands upon them, they received the gift of tongues,
and prophesied in such a manner to the edification of the church, as plainly shewed
that they were miraculously filled with all knowledge and utterance. For three months
he preached boldly in the synagogue, alledging the strongest arguments to prove
that the kingdom of God, the reign of Messiah, had actually commenced. Finding,
however, that the forbearance of his enemies was exhausted, he departed from them,
and separated the disciples, disputing daily in the school of Tyrannus. His ministry
was so abundantly efficacious, that great numbers were converted, and all the inha-
bitants of the proconsular Asia, both Jews and Greeks, were made acquainted with
the word of Christ's salvation. God, at the same time, wrought many extraordinary
miracles by the hands of Paul : so that, beside his curing those that were brought
to him, handkerchiefs or garments were carried from his body to those that were sick
at a distance, and immediately upon their touching them their diseases were removed,
and the evil spirits themselves came out of them that were possessed. His reputation
being thus raised very high, certain vagabond Jews attempted to imitate him, and to
cast out spirits by the name of Jesus, whom Paul preached; but their attempt
totally failed, and thus ultimately contributed to increase the reverence in which the
character of Jesus was held. Many who had pretended to the knowledge of magical
arts became convinced of their wickedness, and publicly burned their books, to the
value of about seven thousand pounds of our money. *
It is probable, that about this time were converted Philemon, to whom an epistle
is addressed, and Epaphras, afterwards a minister of the church at Colosse. The
apostle was also visited by several Christians from Corinth, which occasioned him,
probably, to write also from Ephesus his first epistle to the Corinthian church. As
this is a long and interesting epistle, a few remarks on the characters and manners of
the Corinthians in their heathen state may not prove unacceptable.
Before Corinth was destroyed by the Romans, it was famous for the magnificence
of its buildings, the extent of its commerce, and the number, the learning, and the
ingenuity of its inhabitants, who carried the arts and sciences to such perfection, that
it was called by Cicero, totius Graecia lumen, the light of all Greece, and by Florus,
Graecia decus, the ornament of Greece. The lustre, however, which Corinth derived
from the number and genius of its inhabitants, was tarnished by their debauched
#
434 LIFE AND WRITINGS,
manners. Strabo, Lib. viii. p. 581, tells us, that in the temple of Vénus at Corinth,
“ there were more than a thousand harlots, the slaves of the temple, who, in honour
of the goddess, prostituted themselves to all comers for hire, and through these the
city was crowded, and became wealthy.” From an institution of this kind, which,
under the pretext of religion, furnished an opportunity to the debauched to gratify
their lusts, it is easy to see what corruption of manners must have flowed. Accordingly
it is known, that lasciviousness was carried to such a pitch in Corinth, that, in the
language of these times, the appellation of a Corinthian given to a woman imported
that she was a prostitute; and to behave as a Corinthian, spoken of a man, was the
same as to commit whoredom. &
In the Achaean war, Corinth was utterly destroyed by the Roman consul Mummius,
But being rebuilt by Julius Caesar, and peopled with a Roman colony, it was made
the residence of the proconsul who governed the province of Achaia, and soon regained
its antient splendour; for its inhabitants increasing exceedingly, they carried on, by
means of its two sea-ports, an extensive commerce, which brought them great wealth.
From that time forth, the arts, which minister to the conveniences and luxuries of
life, were carried on at Corinth in as great perfection as formerly ; schools were opened,
in which plºilosophy and rhetoric were publicly taught by able masters; and strangers
from all quarters crowded to Corinth to be instructed in the sciences and in the arts :
so that Corinth, during this latter period, was filled with philosophers, rhetoricians,
and artists of all kinds, and abounded in wealth. These advantages, however, were
counterbalanced, as before, by the effects which wealth and luxury never fail to
produce. In a word ; an universal corruption of manners soon prevailed ; so that
Corinth in its second state became as debauched as it had been in any former period
whatever. The apostle, therefore, had good reason, in this epistle, to exhort the
Corinthian brethren to flee fornication ; and after giving them a catalogue of the
unrighteous, who shall not inherit the kingdom of God, II Cor. vi. 9, 10.] he was
well entitled to add, and such were some of you. In short: the Corinthians had
carried vice of every kind to such a pitch, that their city was more debauched than any
of the other cities of Greece,
Though the apostle had taught 'the word of God at Corinth during more than a
year and six months, the religious knowledge of the disciples was but imperfect at his
departure. They were therefore more liable than some others to be deceived by any
impostor who came among them, as the event shewed. For after the apostle was gone,
a false teacher, who was a Jew by birth, [2 Cor. xi. 22.] came to Corinth with
letters of recommendation, [2 Cor. iii. 1.] probably, from the brethren in Judea,
for which reason he is called a false apostle, [2 Cor. xi. 13.] having been sent forth
by men. This teacher was of the sect of the Sadducees, [see I Cor. xv. 12.] and
of some note on account of his birth [2 Cor. v. 16, 17.] and education, being, perhaps,
a scribe learned in the law. [I Cor. i. 20.] He seems, likewise, to have been well
acquainted with the character, manners, and opinions of the Greeks ; for he recom-
mended himself to the Corinthians, not only by affecting, in his discourses, that elo-
quence of which the Greeks were so fond, but also by suiting his doctrine to their
prejudices, and his precepts to their practices. For example ; because the learned
Greeks regarded the body as the prison of the soul, and expected to be delivered
from it in the future state, and called the hope of the resurrection of the flesh the
hope of worms, a filthy and abominable thing, which God neither will, nor can do ;
and because they ridiculed the doctrine of the resurrection of the body, [Acts xvii.
32.] this new teacher, to render the gospel acceptable to them, flatly denied it to be
a doctrine of the gospel, and affirmed that the resurrection of the body was neither
OF THE APOSTLE PAUL, 43;
desirable nor possible; and argued, that the only resurrection promised by Christ
was the resurrection of the soul from ignorance and error, which the heretics of these
times said was already passed. [2 #. ii. 18.] Next, because the Corinthians
were addicted to gluttony, drunkenness, fornication, and every sort of lewdness, this
teacher derided the apostle's precepts concerning temperance and chastity, and reasoned
in defence of the licentious practices of the Greeks, as we learn from the apostle's
confutation of his arguments. [I Cor. vi. 12, 13.] Nay, he went so far as to patronize
a person of some note among the Corinthians, who was living in incest with his father's
wife, [I Cor. v. 1.] proposing thereby to gain the good-will, not only of that offender,
but of many others also, who , wished to retain their antient debauched manner of
living. Lastly, to ingratiate himself with the Jews, he enjoined obedience to the law
of Moses as absolutely necessary to salvation.
In thus corrupting the gospel for the sake of rendering it acceptable to the Greeks,
the false teacher proposed to make himself the head of a party in a church at Corinth,
and to acquire both power and wealth. But Paul's authority, as an apostle standing
in the way of his ambition, and hindering him from spreading his errors with the
success he wished, he endeavoured to lessen the apostle, by representing him as one
who had neither the mental nor the bodily abilities necessary to an apostle. His
presence, he said, was mean, and his speech contemptible. [2 Cor. x. 10.] He
found fault with his birth and education. [2 Cor. x. 10] He even affirmed that he
was no apostle, because he had not attended Christ during his ministry on earth; and
boldly said that Paul had abstained from taking maintenance, because he was conscious
he was no apostle. On the other hand, to raise himself in the eyes of the Corinthians,
he praised his own birth and education, boasted of his knowledge and eloquence, and
laid some stress on his bodily accomplishments; by all which he gained a number of
adherents, and formed a party at Corinth against the apostle. And, because there
were in that party some teachers endued wi spiritual gifts, the apostle considered
them also as leaders. Hence he speaks sometimes of one leader of the faction, and
sometimes of divers, as it suited the purpose of his argument.
While these things were doing at Corinth, Paul returned from Jerusalem to Ephesus,
according to his promise. [Acts xviii. 21.] During his second abode in that city,
which was of long continuance, some of the family of Chloe, who were members
of the church at Corinth, and who adhered to the apostle, happening to come to
Ephesus, gave him an account of the disorderly practices which many of the Corinthian
brethren were following, and of the faction which the false teacher had formed among
them in opposition to him. [I Cor. i. 11.] These evils requiring a speedy remedy,
the apostle immediately sent Timothy and Erastus to Corinth, [Acts xix. 22, 1 Cor.
iv. 17.] in hopes, that if they did not reclaim the faction, they might at least be able
to confirm the sincere. For that purpose, he ordered his messengers to inform the
Corinthians that he himself was coming to them directly from Ephesus, to increase the
spiritual gifts of those who adhered to him, [2 Cor. i. 15.] and to punish, by his
miraculous power, the disobedient. [I Cor. iv. 18, 19.] Such was the apostle's
resolution when he sent Timothy and Erastus away. But before he had time to put
this resolution in execution, three persons arrived at Ephesus, whom the sincere part
of the church had dispatched from Corinth with a letter to the apostle, wherein they
expressed their attachment to him, and desired his directions concerning various matters
which had been the subject of much disputation, not only, with the adherents of the
false teachers, but among the sincere themselves. †
The coming of these messengers, together with the extraordinary success which
the apostle had about that time in converting the Ephesians, occasioned an altcration;
fº
486 IIFE AND WRITINGs
in his resolution respecting his journey to Corinth. For, instead of setting out directly,
he determined to remain in Ephesus till the following Pentecost. [I Cor. xvi. 18.
And then, instead of sailing straightway to Corinth, he proposed to go first into Mace-
donia. [I Cor. xvi. 5, 6.] In the mean time, to compensate the loss which the
Corinthians sustained from the deferring of his intended visit, he wrote to them his
first epistle, in which he reproved the false teacher and his adherents for the divisions
which they had occasioned in the church. And because they ridiculed him as a person
rude in speech, he informed them that Christ had ordered him, in preaching the gospel,
to avoid the enticing words of man's wisdom, lest the doctrine of salvation through
the cross of Christ should be rendered ineffectual. Then addressing the heads of the
faction, he plainly told them their luxurious manner of living was very different from
the persecuted lot of the true ministers of Christ. And to put the obedience of the
sincere part of the church to the trial, he ordered them, in a general public meeting
called for the purpose, to excommunicate the incestuous person. After which, he
sharply reproved those who had gone into the heathen courts of judicature with their
law-suits, and directed them to a better method of settling their claims on each other
respecting worldly matters.
The Corinthians, in their letter, having desired the apostle's advice concerning
marriage, celibacy, and divorce ; and concerning the eating of meats which had been
sacrificed to idols, he treated of these subjects at great length in this epistle. Also,
because the faction had called his apostleship in question, he proved himself an apostle
by various undeniable arguments, and confuted the objection taken from his not
demanding maintenance from the Corinthians. Then, in the exercise of his apostolical
authority, he declared it to be sinful, on any pretext whatever, to sit down with the
heathens in an idol's temple to partake of the sacrifices which had been offered there.
And, with the same authority, he gave rules for the behaviour of both sexes in the
public assemblies ; rebuked the whole church for the indecent manner in which they
had celebrated the Lord’s supper ; and the spiritual men for the irregularities which
many of them had been guilty of in the exercise of their gifts ; proved against the
&reek philosophers, and the Jewish Sadducees, the possibility and certainty of the
resurrection of the dead ; and exhorted the Corinthians to make collections for the
saints in Judea, who were greatly distressed by the persecution which their unbelieving
brethren had raised against them.
In the year fifty-seven, as most chronologers admit, a violent disturbance took place
at Ephesus, while the apostle was preparing to depart from that city. A certain
silversmith, whose name was Demetrius, a man of considerable influence, employed
many workmen in making small silver shrines, which were models of the celebrated
temple of the Ephesian Diana ; or, as some suppose, a sort of coins or medals, on the
reverse of which that edifice was represented. He, finding that the spread of Chris-
tianity affected his trade, summoned together his dependants, and many others of his
profession, and harangued them concerning the greatness of that goddess whom Asia
and all the world worshipped. They applauded the discourse of their leader with
the most violent exclamations of, Great is Diana of the Ephesians, and thus excited
a general alarm among the inhabitants of the city. Some of them seized upon Gaius
and Aristarchus, two men of Macedonia, who were Paul’s fellow-travellers, and dragged
them into the theatre in which their famous games were celebrated. When Paul
heard of the distress and danger of his friends, he would have gone into the theatre
to address himself to the people, that he might either bring them to a better teraper,
or, at least, procure by his surrender the discharge of his friends. The disciples,
however, would not permit him to hazard his person; and in this determination they
of The ApostLE PAUL. #37
were confirmed by messages which were sent by some of the officers who superintended
the games, whieh were, in the opinion of very learned men, at that very juncture,
exhibited in the honour of the gods. In the mean time, the multitude continued, some
crying one thing, and some another, as their passion or the zeal of others prompted
them, the greater part of the assembly being ignorant of the cause why they were
thus met. When this tumult had continued for the space of two hours, the town-clerk,
or recorder, came forward ; and, in an able and temperate speech, professed his
veneration for Diana, exculpated the apostles from any criminal charge, and intimated
that they were in danger of a prosecution on account of that day's disorderly pre-
ceedings. His influence proved sufficient to dismiss the multitude, and they quietly
departed to their own homes.
Soon after this transaction, Paul took leave of the disciples ; and having passed
through Troas in his way, crossed the sea from thence to go into Macedonia, that he
might visit the Philippians, Thessalonians, and Bereans, to whom he had sent Timothy
and Erastus while he staid in Asia, and from whence Timothy was now returned, and
left behind him at Ephesus. Having diligently attended to his apostolical duties in
Macedonia, he resided for three months in the country of Achaia. . About this time,
he is supposed to have written his second epistle to the Corinthians, the first of
Timothy, and the epistle to the Romans.
The following remarks from Dr. Macknight, in his work on the apostolical epistles,
will cast much light on the second of Corinthians.
When the apostle sent his first letter to the church at Corinth, he resolved to remain
in Ephesus if the following Pentecost, [I Cor. xvi. 8.] that Titus, who carried his
letter, might have time to return, and bring him an account of the manner in which
it was received by the Corinthians. But the riot of Demetrius happening soon
after it was sent away, the apostle found it necessary to avoid the ſury of the rioters
and of the idolatrous rabble, who were all greatly enraged against him, for having
turned so many of the inhabitants of Asia from the established idolatry. Wherefore,
leaving Ephesus, he went to Troas, a noted sea-port town to the north of Ephesus,
where travellers, coming from Europe into Asia, commonly landed. Here he proposed
to employ himself in preaching the gospel of Christ, [2 Cor. ii. 12.] till Titus should
arrive from Corinth. But Titus not coming at the time, St. Paul began to fear that
the Corinthians had used him ill, and had disregarded the letter which he had delivered
to them. These fears so distressed the apostle, that, notwithstanding his preaching
at Troas was attended with uncommon success, he left that city, and went forward to
Macedonia, expecting to find Titus. But in this expectation he was disappointed.
Titus was not in Macedonia when the apostle arrived. He therefore resolved to wait
in that country till Titus should come and inform him how the Corinthians stood affected
towards their spiritual father. It seems, he judged it imprudent to visit them till
he knew their state.
In Macedonia, St. Paul had many conflicts with the idolaters, [2 Cor. vii. 5.]
who were greatly enraged against him, as all the other idolaters were for opposing
both the objects and the rites of their worship. These fightings, joined with his fears
for Titus, and his uncertainty concerning the disposition of the Corinthians, exceedingly
distressed the apostle at this time. But his uneasiness was at length happily removed,
by the arrival of Titus, and by the agreeable accounts which he gave him of the
obedience of the greatest part of the Corinthians, in excommunicating the incestuous
person, at which solemn action Titus may have been present. Much encouraged,
therefore, by this good news, the apostle wrote to the Corintliian church this second
#33 IIFE AND WRITINGS
letter, to confirm the sincere part in the attachment to him, and to separate the rest
from the false teacher who had led them so far astray.
To understand this epistle rightly, the reader must recollect, that as Titus spent
some time in Corinth after delivering the apostle's first letter, he had an opportunity to
make himself acquainted, not only with the state of the sincere part of the church, but with
the temper and behaviour of the faction. Wherefore, when he gave the apostle an
account of the good disposition of the church, he, no doubt, at the same time, informed
him concerning the faction ; that some of , them still continued in their opposition to
him, and in their attachment to the false teacher ; and that that impostor was going
on in his cvil practices. Farther, Titus, by conversing with the faction, haying
learned the arguments and objections by which their leaders endeavoured to lessen
the apostle's authority, together with the scoffing speeches which they used to bring
him into contempt, we may believe that he rehearsed all these matters to him. Being
thus made acquainted with the state of the Corinthian church, St. Paul judged it
fit to write to them this second letter. And that it might have the greater weight,
he sent it to them by Titus, the bearer of his former epistle. [2 Cor. viii. 17, 18.]
In this second letter, the apostle artfully introduced the arguments, objections, and
scoffing speeches, by which the faction were endeavouring to bring him into contempt;
and not only confuted them by the most solid reasoning, but even turned them against
the false teacher himself, and against the faction, in such a manner as to render them
ridiculeus. In short : by the many delicate, but pointed ironies, with which this
epistle abounds, the apostle covered his adversaries with shame, and shewed the
Corinthians that he excelled in a talent which the Greeks greatly admired. But
while St. Paul thus pointedly derided the faction and its leaders, he bestowed just
commendations on the sincere part of the church, for their persevering in the doctrine
he had taught them, and for their ready obedience to his orders concerning the
incestuous person. And, to encourage them, he told them, that, having boasted of
them to Titus, he was glad to find his boasting well founded in every particular.
The Corinthian church being composed of persons of such opposite characters, the
apostle, in writing to them, was under the necessity of suiting his discourse to them.
according to their different characters. And therefore, if we apply to the whole
church of Corinth the things in the two epistles, which apparently were directed to the
whole church, but which were intended only for a part of it, we shall think these
epistles full of inconsistency, if not of contradiction. But if we understand these
things according as the apostle meant them, every appearance of inconsistency and
contradiction will be removed. For he himself hath directed us to distinguish the
sincere part of the Corinthians from the faction. [2 Cor. i. 14.] Ye have acknowledged
ws in part, that is, a part of you have acknowledged that we are your boasting.
[chap. ii. 5.] Now if a certain person hath grieved me, he hath not grieved me, eacept
by a part of you, that I may not lay a load on you all. It is, therefore, plain, that
the matters in the two epistles to the Corinthians, . which appear inconsistent, are not-
really so ; they belong to different persons. For example: the many commendations
bestowed on the Corinthians in these epistles belong only to the sincere part of them ;
whereas, the sharp reproofs, the pointed ironies, and the severe threatenings of
punishment found in the same epistles, are to be understood as addressed to the faction,
and more especially to the teacher who headed the faction. And thus, by discriminating
the members of the Corinthian church, according to their true characters, and by
applying to eaeh the characters, and by applying to each the passages which belonged
to them, every appearance of contradiction vanishes.
OE THE APOSTLE PAUL. 439
Concerning the time when the first epistle to Timothy was written, two different
opinions have been entertained. That which has most generally prevailed is, that it
was written about the year of our Lord fifty-eight, when Paul had lately quitted
Ephesus on account of the tumult raised there by Demetrius, and was gone into Mace-
donia. Pearson, L'Enfant, and Macknight, however, suppose that it was not written
till the year sixty-five, between the first and second imprisonment of Paul at Rome.
Upon examining the contents of this epistle, it appears that it was principally intended
to direct Timothy in managing the affairs of the church while he abode at Ephesus;
and particularly to instruct him in choosing proper persons to be set apart for the
ministry and other offices in the church, as well as in the exercise of a regular disci-
plime. Another part of the apostle's design was to caution this youngevangelist against
the influence of those judaizing teachers who, by their subtle distinctions and endless
controversies, had corrupted the purity and simplicity of the gospel ; to press upon
him a constant regard, in all his preaching, to the interests of practical religion ; and
to animate him to the greatest diligence, fidelity, and zeal, in the discharge of his
office.
In pursuance of his design, the apostle, after having saluted his beloved pupil
with his usual affection, and reminded him of the reasons for which he left him behind
at Ephesus, takes occasion, from the idle speculations and Jewish controversies that
had been unhappily introduced into the church, to assert the practical nature and
tendency of the Christian doctrine, and from thence to remonstrate against the absurdity
of opposing the gospel out of a pretended zeal for the law ; when, in reality, the great
end of the law was much more effectually answered by the gospel, as it not only
restrained men from the more open and notorious acts of vice, against which the law
was more immediately levelled, but was calculated to raise its votaries to the most
sublime heights of virtue. [ch. i. 1... I 1.] The apostle, having mentioned the gospel,
cannot forbear digressing, in the fulness of his heart, to express the affectionate sense
he had of the divine goodness in calling him, who had been a persecutor, to the
Christian faith and ministerial office; and observes, that this favour was extended to
him, though so unworthy, as an encouragement to those that should believe in every
future age. [verse 12.. I'7.] He then goes on to recommend to Timothy a conscientious
care in discharging the duties of that sacred office he had committed to him, and
reminds him of the fatal miscarriage of some who had apostatized from the faith.
In pursuance of this general exhortation, he directs that prayer should be offered
up for all men, and especially for princes and magistrates, as it was the great design
of Christianity to promote the peace and welfare of communities, and the happiness
of the whole human race. And as the prudent behaviour of all the members of the
society was of great importance to the credit of religion, he advises the women to
maintain the strictest decency in their dress, as well as modesty and reserve in their
whole deportment, walking as persons professing godliness; and forbids their teaching
in public assemblies, as inconsistent with that due subjection to the other sex which he
enforces from the scripture account of the fall. [verse 18, ii. 15.] . As one very
important part of Timothy's office was to ordain ministers and officers in the church,
the apostle proceeds to instruct him in the qualifications necessary both for bishops
and deacons. A bishop, or pastor, he describes as a person of a blameless and exem-
plary character; distinguished for his temperance, moderation, and charity ; the hus:
band of one wife; prudent in the management of his own family; not lately converted
to the Christian faith, but well furnished with knowledge, and in good repute with
his heathen neighbours. His directions for the choice of deacons are nearly the same:
which he concludes with representing the advantages that would attend the faithful
“440 LIFE AND writtNGs -
discharge of that office. [chap. iii. 1.13.] And that Timothy might be the more
“concerned to follow his instructions, he speaks in very high terms of the importance
, of the charge committed to him, and the sublime and excellent nature of the Christian
dispensation. Yet he assures him, the Spirit had expressly foretold that apostates
should arise in the church, who would corrupt the purity, and simplicity of the gospel,
requiring abstinence from marriage, and from various kinds of meats which God had
left indifferent, and teaching other doctrines equally false and pernicious. [verse 14,
iv. 5.] . As many of the precepts he had given him were of universal concern, he
exhorts him to ineulcate them upon the society committed to his care; leaving these
idle tales of which the Jewish rabbies were so fond, and confining his discourses.
to the great truths of practical religion : these, he observes, were the foundation
of all their hopes as Christians, and the advancement of these was the great end
of all his labours and sufferings. And to render his ministry among them successful,
he recommends it to him to maintain such a purity and sanctity of manners, as might.
not only secure him from that contempt to which his youth would otherwise expose
him, but render him a worthy example to the flock. With the same view, he exhorts.
him to use the utmost diligence in exercising and improving the gifts with which God:
had honoured him, for the edification of the church, and the salvation of souls.
[verse 6, to the end.] - #
The apostle then proceeds to lay down some directions for Timothy's conduct.
towards persons in different circumstances of life, advising him to suit his manner of
address to their respective ages and standing in the church. This leads him to give
some rules in relation to those widows who were entrusted by the society with some
peculiar office, and maintained in the discharge of it out of the public stock. None
were to be admitted into this number but those who, being advanced in life, were
destitute of any other support, and had maintained an exemplary character for piety,
charity, and every good work ; for he observes, the many irregularities into which
persons in younger life were often betrayed, was a sufficient reason for excluding them.
from such a trust... [chap. v. 1.-16..] Paul, further directs that a peculiar honour
should be paid to faithful ministers, and no accusation received against them but on the
credit of two or three witnesses. And as a due care in the exercise of Christian dis-
ciphne was of so much importance to the credit of religion, he gives him a most
solemn charge to observe the strictest impartiality in the execution of this difficult
part of his office. On the same principles, he admonishes him not to engage too.
hastily in setting apart any to the ministry, lest he should make himself partaker of
their guilt ; and, from the variety of men's characters, intimates the necessity of
prudence and caution in his manner of treating them. To all which he adds some
, advices relating to the behaviour of servants towards their masters, whether they were
heathens or christians. [verse 17, vi. 2..] . . 3 • .
The apostle having finished his instructions to Timothy in relation to the pastoral
office, exhorts him to avoid those false teachers who, instead of insisting upon the great
truths of practical religion, amused their hearers with trifling controversies, which
only served to raise a spirit of envy and contention in the church, while, at the same
tiine, under a pretended zeal for the truth, they were really carrying on their own
mercenary views. This leads him to caution Timothy against all approaches towards.
a covetous temper, which he represents as the root of all evil ; and to press upon him
a constant and growing regard to vital practical godliness, as of the utmost consequence
to his own and his people's happiness. [chap. vi. 3.- 12.] To give yet greater force.
to his admonitions, the apostle concludes with a most solemn charge to Timothy, as
in the presence of God and Christ, to maintain the purity of the Christian faith as he
&
of the ApostLE PAUL ##I
had received it from him, that it might be preserved uncorrupt till the glorious
appearance of Christ at the great day. After which, he inserts, by way of postscript,
an exhortation to the rich not to be puffed up with their wealth, but to employ it in
acts of charity and beneficence, that they might secure to themselves eternal life ; and
closes all with renewing his earnest request to Timothy to keep that gospel he had
entrusted with him, and carefully to avoid those empty speculations and vain sophis-
tries by which some had been ensnared. [verse 13, to the end of the epistle.]
The scriptures do not inform us at what time, or by whom, the gospel was first
preached in Rome. But, from the following circumstances, it is probable that the
church there was one of the first planted Gentile churches, and that it soon became
very numerous.
When Paul wrote his epistle to the Romans, A. D. 57, their faith was spoken of
throughout the whole world, [Rom. i. 8.] and many of them possessed spiritual
gifts, [Rom. xii. 6..] and their obedience was known to all men. [Rom. xvi. 19.]
Further, the fame of the church at Rome had reached the apostle long before he wrote
this letter. For he told them he had a desire for many years to come to them. [Rom,
xv. 23.] The gospel, therefore, was introduced into Rome very early, perhaps by
some of the disciples who were scattered abroad after Stephen's death, in the end of the
reign of Tiberius. Or the founding of the Roman church may have happened even
before that period ; for among the persons who heard Peter preach on the day of
Pentecost, and who were converted by him, strangers of Rome are mentioned. [Acts
ii. 10, 41.] These Roman Jews, on their return home, no doubt, preached Christ to
their countrymen in the city, and probably converted some of them ; so that the church
of Rome, like most of the Gentile churches, began in the Jews. But it was soon en-
larged by converts from among the religious proselytes; and, in process of time, was
increased by the flowing in of the idolatrous Gentiles, who gave themselves to Christ
in such numbers, that, at the time Paul wrote his epistle to the Romans, their conversion.
was much spoken of
These facts merit attention ; because the opposers of our religion represent the
first Christians as below the notice of the heathen magistrates, on account of the
paucity of their numbers, and the obscurity with which they practised their religious
rites. But if the faith of the Roman brethren was spoken of throughout the whole
empire at the time this letter was written, the disciples of Christ in Rome must have
been numerous, and must have professed their religion openly ; for the turning of a
few obscure individuals in the city from the worship of idols, and their worshipping
the true God clandestinely, could not be the snbject of discourse in the provinces.
Farther: that there were many Christians in Rome when Paul wrote this epistle may
be inferred from the tumults occasioned by the contests which the Jews had with them.
about the law, and which gave rise to Claudius’ decree, banishing the whole of them.
from Rome. [Acts xviii. 2..] The salutations, likewise, in the end of this epistle, show
how numerous the brethren in Rome were at that time, some of whom were of long.
standing in the faith, as Andronicus and Junias, who were converted before Paul him-
self ; others of them were teachers, as Urbanus; others were deacons and deaconesses,
as Mary, Tryphena, Tryphosa, and Persis, all of whom were active in spreading the .
gospel ; others were persons of station, such as the members of the family of Narcissus,
if, as is commonly supposed, he was the emperor's favourite of that name. But al-
though this should not be admitted, the saints in Caesar's household, whose salutation,
some years after this, the apostle sent to the Philippians, may have been persons of
considerable note. - gº
The gospel being offered to the world as a revelation from God, the Jews justly;
44? LIFE AND writings
expected that it would agree in all things with the former revelations of which they
were the keepers. And therefore, when they perceived that many of the doctrines
tätight by the apostles were contrary to the received tenets which the scribes pretended
to derive from the writings of Moses and the prophets, the bulk of the nation rejected
the gospel, and argued against it with the greatest vehemence of passion, in the per-
suasion that it was an impious heresy, inconsistent with the antient revelations, and
destructive of piety. . . . e” - - -
To remove this specieus cavil, the apostles, besides preaching the doctrines of the
gospel as matters revealed to themselves, were at pains to shew that these doctrines
were contained in the writings of Moses and the prophets; and that none of the tenets
contrary to the gospel, which the Jewish doctors pretended to deduce from their own
sacred writings, had any foundation there. Of these tenets, the most pernicious was
their misinterpretation of the promise to Abraham, that in his seed all the nations
of the earth should be blessed. For the Jews, considering the moral precepts of the
ław of Moses as a perfect rule of duty, and its sacrificés and purifications as real atone-
ments for sin, and believing that no man could be saved out of their church, affirmed
that the blessing of the nations in Abraham's seed consisted in the conversion of the
nations to Judaism by the Jews. Hence the Jewish believers, strongly impressed with
these notions, taught the Gentiles, Eaccept ye be circumcised after the manner of JMoses,
ye cannot be saved. [Acts xv. 1.] But this doctrine, though obstinately maintained,
was a gross erryr. The law of Moses was no rule of justification. It was a political
institution, established for governing the Jews, as the subjects of God’s temporal king-
dom, in Canaan. And therefore the apostles, elders, and brethren, assembled in the
council of Jerusalem, justly decreed that the yoke of the law was not to be imposed
on the Gentiles as necessary to their salvation. - - - -
A decision so deliberately and solemnly pronounced by such an assembly, ought,
among the disciples of Christ, to have silenced all disputations on the subject. Never-
theless, the converted Jews, having been accustomed to glory in their relation to God
as his people, and in the privileges which they had so long enjoyed, were extremely
offended when, according to the new doctrine, they found the Gentiles, under the
gospel, raised to an equality with them in all religious privileges. Wherefore, dis-
regarding the decrees which were ordained of the apostles and elders, they exhorted
the Gentiles every where to become Jews if they wished to be saved. And this exhor-
tation made the stronger impression on the Gentiles, that the Jewish worship by sacri-
fices, purifications, and holidays, was, in many respects, similar to their former worship.
Besides, as the Jews were the only people who, before the introduction of the gospel,
enjoyed the knowledge of the true God, and a revelation of his will ; and as the Chris-
tian preachers themselves appealed to that revelation in proof of their doctrine, the
Gentiles naturally paid a great regard to the opinion of the Jews in matters of religion,
aud especially to their interpretations of their antient oracles, Hence some of the
Gentile converts, especially in the churches of Galatia and Phrygia, who, before their
conversion, were extremely ignorant in religious matters, hearkening to the judaizing
teachers, received circumcision; and thereby bound themselves to obey the law of
Moses, in the persuasion that it was the only way to secure the honour of the Deity. ..
According to this view of the matter, the controversy which, in the first age, dis-
turbed the Christian church, was not, as Locke supposes, whether the Gentiles in their
uncircumcised state should be admitted into the church, and onjoy equal privileges
with the Jews; and whether it was lawful for the Jews to hold religious communion
with them while they remained uncircumcised ; but plainly whether there was any
church but the Jewish in which men could be saved. For when the judaizers taught
UF THE APOSTLE PAUL. 443
the Gentile brethren, except ye be curcumcised after the manner of Moses ye cannot
Be saved, they certainly meant that salvation could be obtained no where but in the
Jewish church. - - * -
In this controversy, the unbelieving Jews, and all the judaizing Christians, ranged
themselves on the one side, strongly and with united voices affirming that Judaism was
the only religion in which men could be saved ; that there was no gospel church different
from the Jewish, nor any revealed law of God but the law of Moses ; and that the
gospel was nothing but an explication of that law, of the same kind with the explica-
tions given of it by the prophets. On the other side, in this great controversy stood
the apostles and elders, and all the well-informed brethren, who, knowing that the
Jewish church was at an end, and that the law of Moses was abrogated, strenuously
maintained that a new church of God was erected, in which all mankind might
obtain salvation by faith without circumcision ; and that the gospel was the only law
of this new church. They therefore maintained the freedom of the Gentiles from
tile law of Moses in all its parts, and boldly asserted that the gospel alone was suffi-
cient for the salvation of the Gentiles; consequently that they were under no obligation
to have recourse to the Levitical sacrifices and purifications for procuring the pardon.
of their sins. -
The controversy concerning the obligation of the law of Moses, viewed in this light,
was a matter of no small importance, since in its determination depended whether
the law of Moses or the gospel of Christ should be the religion of the world. No
wonder, therefore, that Paul introduced this controversy in so many of his epistles,
and that he wrote three of them in particular for the express purpose of confuting
an error so plausible and so pernicious, viz. his epistles to the Romans, Galatians, and
Hebrews. These learned epistles, in process of time, produced the desired effect. By
the strength of the arguments set forth in them, and by representing the same things
every where in his preaching and conversation, the apostle enlightened many of the
Jewish converts ; and these well-instructed Jewish brethren, in their several churches,
effectually opposed the errors of the judaizers, by all which Judaism has at length
been banished from the Christian church, in which, for a while, it had taken root,
through the misguided zeal of the Jewish converts ; and the gospel now remains the
only revealed religion, authorized by God, and obligatory on man. .
This controversy concerning the law of Moses was agitated very early, at Rome,
where the Jews, being rich and factious, disputed the matter with greater violence than
in other churches. And the unbelieving part taking a share in the controversy, they
occasioned such tumults, that the emperor Claudius, in the eleventh year of his reign,
banished the contending parties from the city. So the Roman historian, Suetonius,
informs us, who, confounding the Christians with the Jews, calls the whole by the
general name of Jews ; and affirms, that they were excited to these tumults by Christ,
because he had heard, as Dr. Macknight supposes, that Christ was the subject of
their quarrels. - - Qe º
Among the banished from Rome was Aquila, a Jew, born in Pontus, and his wife
Priscilla, both of them Christians. These came to Corinth about the time Paul first
visited that city; and being of the same occupation with him, they received him
into their house, employed him in their business, and gave him wages for his Work,
with which he maintained himself all the time he preached the gospel to the Corinthians.
During his abode with them, Aquila and Priscilla, no doubt, gave the apostle a full
account of the state of the church at Rome before its dispersion ; and, among other
things, told him, that the unbelieving Romans, following the Greeks, affirmed the
Right. of natural reason to have been ſon ºf *ginning a sufficient guide to mankind.
- ſº
444 LIFE AND WRITINGs.
“in matters of religion :-that, being great admirers of the Greeks, they considered their
‘philosophy as the perfection of human reason, and extolled it as preferable to the
gospel, which they scrupled not to pronounce mere foolishness :—that, on the other
hand, the unbelieving Jews, no less prejudiced in favour of the law of Moses, affirmed
that it was the only religion in which men could be saved, and condemned the gospel
as a detestable heresy, because it did not adopt the sacrifices, purifications, and other
rites enjoined by Moses. They farther told the apostle, that many, even of the con-
ºverted Jews, extolled the institutions of Moses as more effectual for the salvation of
similers than the gospel ; and, in that persuasion, pressed the Gentiles to join the law
with the gospel, that by its sacrifices and purifications the gospel might be rendered
a complete form of religion:—that the Gentile converts, who knew their freedom from
the law of Moses, despised their judaizing brethren as superstitious bigots; while the
others regarded them as profane, for neglecting institutions which they esteemed
sacred –that those who possessed spiritual gifts had occasioned great disturbance
in the church, each extolling his own gifts, and striving to exercise them in the public
assemblies, without giving place to others :—lastly, that some, both of the Jewish and
Gentile believers, reckoning it disgraceful to obey constitutions made by idolaters,
had, in several instances, contemned the wholesome laws of the state, and were in
danger of being punished as evil-doers, to the great scandal of the Christian name.
As the apostle had not been in Rome when he wrote this epistle, some persons
well acquainted with the affairs of the church there must have made him acquainted
with all the particulars above-mentioned: for his letter to the Romans was evidently
framed with a view to these things. If so, who more likely to give the information
than Aquila and Priscilla, with whom the apostle lodged so long P And though the
Roman brethren were then dispersed, consequently the apostle had no opportunity of
writing to them as a church; yet the disorders which prevailed among them having
made a deep impression on his spirit, we may suppose he resolved to embrace the first
opportunity to remedy them. Accordingly, during his second visit to the Corinthians,
having heard that the church was re-established at Rome, Paul wrote to the Romans
this excellent and learned letter which bears their name; wherein, at great length, he
discoursed of the justification of sinners; answered the objections made to the gospel-
doctrine of justification ; proved, from Moses and the prophets, the calling of the
Gentiles, the rejection of the Jews, and their future restoration ; and gave the Roman
brethren many precepts and exhortations suited to their character and circumstances.
From the pains which the apostle took in this letter to prove that no Gentile can be
justified by the law of nature, nor Jew by the law of Moses; and from his explaining
in it all the divine dispensations respecting religion, as well as from what he says chap, i.
7, 13, 14, 15, it is reasonable to think it was designed for the unbelieving Jews and
Gentiles at Rome, as well as for the brethren, who therefore would shew the copies
which they took of it to their unbelieving acquaintance. And inasmuch as the apostle
professed to derive his views of the matters contained in this letter from the former
revelations and from inspiration, it certainly merited the attention of every unbeliever
to whom it was shewn, whether he were a Jewish scribe, or a heathen philosopher,
or a Roman magistrate, or one of the people; some of whom, no doubt, read it. And
though, by reading it, they may not have been persuaded to embrace the gospel imme-
diately, the candid and intelligent, by seriously weighing the things written in it,
must have received such instruction in the principles and duties of natural religion,
as could hardly fail to lead them to see the absurdity of the commonly received idolatry,
which was one good step towards their conversion. To conclude: as in this learned
'letter the principal objections by which Jews and deists have all along impugned the
OF THE APOSTLE PAUL. 445
gospel are introduced and answered, it is a writing which the adversaries of revelation,
who pretend to oppose it on rational principles, ought to peruse with attention and
candour. - - -
The commentators observe, that although the apostle, in the inscription of this letter,
hath asserted the apostolical authority, to make the Romans sensible that the things
written in it were dictated to him by the Spirit; yet, as he was personally unknown
to the greatest part of them, he does not teach, exhort, and rebuke them, with that
authority which he uses in his letters to the churches of his own planting, but he
writes to them in a mild and condescending manner, in order to gain their affection.
To return to the narrative of the apostle's life, we find that, after residing three
months at Achaia, he set sail for Asia by the way of Macedonia. His companions in
this journey were Sopater of Berea ; Aristarchus and Secundus, two Thessalonian
brethren ; Gaius of Derbe ; Timothy; and from Asia, Tychicus and Trophimus.
Part of this company went before to Troas, and waited there till the arrival of Paul.
Some days after, Paul and his company set sail from Philippi, on the conclusion of the
days of unleavened bread ; and, crossing part of the AEgean sea, came to them at
Troas in five days, where they continued seven days conversing with the Christians
there. And on the first day of the week, when the disciples, as it was usual with them
on that day, met together to break bread, that is, to celebrate the eucharist in remem-
brance of the death of our blessed Redeemer, Paul, being now to take his leave of
them, and about to depart on the morrow, preached to them with great fervency ;
and was so carried out in his work, that he continued his discourse until midnight.
There were many lamps in the upper room in which they were assembled; for they
carefully avoided whatever might incur censure, or even suspicion. But this occasioned
them to keep the windows open, to prevent the immoderate heat of the room ; and a
certain young man, whose name was Eutychus, who was there, sitting in an open
window, fell into a profound sleep ; and, as Paul continued his discourse a long time,
he was so overpowered with sleep, that he fell down from the third story to the ground,
and was taken up dead. This threw the whole assembly into disorder ; and Paul,
breaking off his discourse, went down and fell upon him ; and, taking him in his arms,
said, Do not make any disturbance, for I assure you that his life is in him, and God
will quickly restore him to perfect health. And, having thus composed and quieted
their minds, Paul returned to his work ; and, going up again into the chamber where
the assembly met, and having broken bread, and eaten with the rest of the disciples,
in commemoration of the death of Christ, when this solemnity was over, he conversed
with them a considerable time longer, even till break of day, and so went out from
that house, and departed from Troas to meet the ship which was to take him aboard
at Assos. And, before the assembly broke up, they brought the youth into the room
alive and well, and were not a little comforted at so happy an event ; and the rather as
they might apprehend that some reproaches would have been occasioned by his death,
if he had not been so recovered ; because it happened in a Christian assembly which
had been protracted so long beyond the usual bounds of time on this extraordinary
occasion. But they that were to go with Paul went before into the ship, and sailed
round the neighbouring promontory to Assos, where they were to take up Paul ; for
so he had appointed, choosing himself to go afoot from Troas thither, that he might
thus enjoy a little more of the company of his Christian brethren, of whom he was
then to take a long leave. And as soon as he joined them at Assos, according to his
own appointment, they took him up into the ship, and came to the celebrated port of
Mitylene, in the island of Lesbos. And, sailing from thence, they came the next day
over against Chios, the island so famous for producing some of the finest Grecian
446 LIFE AND wartings
wines; and the day following we touched at the island of Samos ; and, steering from
thence towards the Asian shore, having stayed awhile at Trogyllium, we put into the
mouth of the river Maeander, and came the day after to Miletus. For Paul, under
whose direction the vessel was, had determined to sail by Ephesus, which lay on the
other side of the bay, without calling there ; and much less would he go up the river
to Colosse or Laodicea, that he might not be obliged to spend any considerable time
in Asia ; for he earnestly endeavoured, if it were possible for him to do it, to be at
Jerusalem on the day of Pentecost. Nevertheless, he sent for the ministers of Ephesus,
and made a very remarkable discourse to them, of which we shall give a particular
account.
From Miletus the apostle sent to Ephesus for the elders of the church, purposing
to deliver to them a very solemn charge, previous to his appearing among his bitter
enemies at Jerusalem. When they were assembled, he addressed them in words to the
following purport : You well know, my brethren, how I have behaved myself
among you all the time which has elapsed from the first day in which I entered into
Asia to the present moment, serving the Lord Jesus Christ with deep humility and
tears of affection ; and, in the midst of many trials, of which the most remarkable
arose from the malice of my countrymen. You also know that I have suppressed
nothing which might tend to your advantage, nor neglected any opportunity of com-
municating to you either public or private instruction. My testimony, both to the
Jews and the Greeks, has been constantly the same, inculcating upon them repentance
towards God, and true and living faith in our Lord Jesus Christ. And now, behold,
I go bound under the strong impulse of the Spirit of God to Jerusalem, not particu-
larly knowing what things shall there befal me, excepting that the Holy Spirit testifies
in almost every city through which I pass ; assuring me, by the mouth of inspired.
prophets, whom I find in many Christian churches, that heavy bonds, and all the dis-
tresses of captivity, are the portion which I must there expect to receive. But none of
these things greatly distresses me, nor do I esteem my life precious to myself, so that
I may but faithfully and joyfully finish my course as a Christian and an apostle, and
fulfil my ministry which I have received of the Lord Jesus, to testify the truth and
importance of the gospel of the grace of God. Our intercourse in this world must
now come to an end; for I know assuredly, that all of you among whom I have so
abundantly and successfully laboured shall see my face no more ; for if I should ever
return to these parts of the world again, it is particularly intimated to me that I shall
no more come to Ephesus. I therefore call upon you to receive and bear witness to my
solemn declaration, that if any of you, or of the people under your care, perish, I
am clear from the blood of all men. For this is well known to every one present, that
I have never, in compliance to any one's prejudices, shunned to declare the whole
counsel of God. Therefore, my brethren, pay the most diligent regard both to
yourselves and to all the flock over which the Holy Spirit hath ordained you bishops,
to feed the church of God which he has redeemed with his own blood, even the blood.
of that exalted person who was the true Immanuel, God with us. For the spirit of.
prophecy hath informed me, that soon after my thus taking leave of the Asiatic churches,
grievous wolves will enter among you, not sparing the flock, but perverting the people
from the purity and liberty of the gospel, that they may accomplish their own un-
hallowed projects of worldly aggrandizement. What is most distressing of all to
consider, some among your ownselves will be found to act this wretched part, and
thus bring upon their heads eternal destruction. Watch, therefore, with all diligence.
and care, remembering that I for three years resided among you, and that therefore-
the account you have to give, if the intent of my labours be frustrated, will be
* of the ApostLE PAUL 447
inconceivably awful. And now, brethren, I commend you to God, as your everlasting
keeper, and to his precious word, as your infallible guide ; well knowing that he is
able to build you up in your most holy faith, and to give you an inheritance among
the saints and angels above. I have coveted no man's silver or gold, or costly apparel;
but, on the contrary, have laboured at the occupation of a tent-maker, that I might
thus supply my own necessities, and assist towards the support of them that are with
me. I have set you an example, that, labouring as I have done, you ought to assist
the needy and infirm, and carefully remember the words of the Lord Jesus Christ,
who observed, in conversation with his disciples, that it is happier to give than to
receive. Having thus spoken, he kneeled down and prayed most fervently with them,
while they wept upon him and kissed him, being especially sorry that they should see
his face no more, - : r
The voyage of Paul from Miletus to Jerusalem was not destitute of interesting
events. At Tyre, which was formerly the most mercantile city in the world, but now
much declined, they met with certain disciples, who informed Paul, by the inspiration
of the Spirit, that if he tendered his own liberty and safety, he should not go up to
Jerusalem. These brethren, with their wives and children, accompanied the apostle to
the shore, where they kneeled down and prayed, and thus took a pious and affectionate
farewel. Philip, the evangelist, whom they visited at Caesarea, and whom we have
already mentioned as the instrument of God in converting the Fthiopian eunuch, had
four virgin daughters, who were all of them prophetesses. While the apostle and his
company staid with him, the prophet Agabus, who had predicted the famine which
happened in the time of Claudius Caesar, came down from Judea to Caesarea. This
man, in the presence of many disciples, took up Paul’s girdle ; and, binding his own
hands and feet, said, Thus saith the Holy Spirit, so shall the Jews at Jerusalem bind
the man that owneth this girdle, and deliver him a prisoner into the hands of the Gentiles.
The brethren, hearing these things, besought him not to go up to Jerusalem. Then
Paul answered with the greatest tenderness and firmness of spirit, What mean ye to
weep and to break my heart 2 for I am ready not only to be bound, but also to die at
Jerusalem for the name of the Lord Jesus Christ, and from the regard which I feel
for his ever-blessed gospel. When they found that his mind was thus determined, they
ceased to intreat him any further, but resigned him into the hands of a wise and
gracious providence, saying, the will of the Lord be done. From Caesarea they pro-
ceeded to Jerusalem, attended by several Caesarean brethren, and took up their lodging
at the house of one Mnason, an old disciple. -
So blind are we to the contingencies of human life, that the very means from which
we expect peace and safety, not unfrequently produce the most dangerous or even fatal
results. ' The brethren at Jerusalem, anxious for the preservation of Paul, and for
the removal of those prejudices which many of the Jewish believers had entertained
against him as an enemy of the law, advised him to unite with four men of their ac-
quaintance in the performance of a vow, observing, at the same time, that they had
already issued such orders as must effectually secure the liberty of the Gentiles. He
acquiesced in this proposal; and the next day, after being legally purified, presenied
himself in the temple, to signify the accomplishment of the days of purification, until
an offering should be sacrificed for every one of them, according to the institutions of
Moses. The Jews of Asia, who had witnessed the success of Paul's ministry, were
exceedingly incensed against him, especially because he had turned to the Gentiles.
When, therefore, they saw the apostle in the temple, they raised a violent commotion
among the people, and would have put him to immediate death, if Claudius Lysias,
448 * - LIFE AND writings
the tribune, who commanded in the Fort Antonia, had not collected a band of soldiers,
rescued him from their violence, and safely conveyed him to that castle. - .
When Paul had arrived at the stair-case of the castle, he requested of the tribune -
that he might be permitted to speak to him ; who, finding that he spoke to him in
Greek, inquired of him if he were not that Egyptian who, some little time before,
had made an uproar, and led into the wilderness four thousand men that were murderers.
Josephus relates the history of this impostor, but increases the numbers of his followers
to thirty thousand men. He informs us, that an Egyptian magician, who pretended to
be a prophet, had collected a body of thirty thousand men, whom he conducted, by
way of the wilderness, to mount Olivet ; whence he proposed to proceed to Jeru-
salem, drive out the Roman garrison, take possession of the city, and make use of his .
followers for guards to secure himself against opposition. Felix, knowing that delay
would be attended with danger, assembled his legions, and a body of Jews ; and,
advancing against him, totally defeated him, slew great numbers of his people, took
many prisoners, and dispersed the rest. The Egyptian and some of his friends sought
their safety in flight. - -
When the apostle had satisfied Claudius Lysias, that so far from being that Fgyptian,
He was a native of Tarsus in Cilicia, he freely permitted him to speak to the people.
He then addressed them in a speech of some length, to which they gave the greater
attention, because he used that dialect of the Syriac which was spoken in Judea,
and therefore called Hebrew. He began with recounting some of the transactions
of his life before he was acquainted with the gospel of Christ, related the history of
his conversion, and was proceeding to speak of his being sent among the Gentiles,
when their fury burst through all restraint, and they drowned his voice with their
clamorous demands of vengeance. The tribune, who, probably, did not well understand
what was the purport of Paul's defence, supposed, from the outcries of the Jews, that
he must have been some atrocious malefactor, and therefore commanded that his con-
ſession should be extorted by scourging, , Paul, however, claiming the privileges of a
Roman citizen, escaped this cruel and ignominious treatment; and, by passing the
night in the fortress, found there an asylum from the rage of his countrymen. -
As the tribune was desirous of knowing the true ground on which Paul was thus
violently accused by the Jews, he requested them the next day to call the sanhedrim
together, and to examine him before that learned body. In the course of this exami-
nation, two circumstances occurred, which have been interpreted unfavourably to the
integrity of the holy apostle. The first was, that when the high-priest had commanded
Paul to be smitten upon the mouth, he exclaimed, God shall smite thee, thou whited
wall ; for sit test thou to judge me after the law, and commandest me to be smitten con-
trary to the law g and that when he was charged with hereby reviling God's high-
priest, he denied knowing that the person whom he thus severely reproved sustained
any such a character. But here let it be remarked, 1. That as the council were
called together on a very short notice, it is by no means certain that the high-priest
was invested with the ensigns of his office, he might appear only as a common member
of the sanhedrim ; and Paul, who had not been much at Jerusalem for many years,
might not know him sufficiently to recollect his features. 2. The exclamation of the
high-priest was not a legal sentence, but a tumultuous outcry ; so that the apostle.
who, in consequence of addressing his speech to the , whole body, might have turned
his face in another direction, would be really uncertain from whom it proceeded, His .
styling him a judge by no means contradicts this, since all, the sanhedrim set as judge.
though only the high-priest could lay claim to any high power of divine. original.
of THE ApostLE PAUL. - 449
s. Paul seems to have spoken by the prophetic Spirit of God; for, about five years
after, Ananias miserably perished, being slain in a tumult, after in vain endeavouring
to conceal himself in an old aqueduct. The apostle has also been charged with
duplicity, in laying claim to the title of a Pharisee after having so long embraced the
Christian religion. But here let it be observed, that the contest between the Pharisees
and the Sadducees having been now for many years conducted with great rancour,
all such as held the doctrine of the resurrection were considered, in a looser sense,
as taking the side of the Pharisees ; and that the Christians, who were yet considered
as a Jewish sect, might be, with great propriety, referred to that division of the nation,
as being the firmest believers in a resurrection to come. . Paul might, therefore, very
truly say, that as he had been educated a Pharisee, so he had never forsaken the most
essential and characteristic principle of that sect. . Let it also be remembered, that the
apostles had a positive promise, that whenever they were examined, before kings and
rulers, the Holy Spirit of God would instruct them how to speak ; it is therefore
irreverent to imagine that Paul was permitted to lie and dissemble upon this solemn.
occasion. -
The council having fallen into a violent confusion, Claudius Lysias forcibly took
- away Paul to the castle, being apprehensive lest he should have been murdered in
the tumult. In the following night, the Lord Jesus appeared to him in a vision, and
exhorted him not to give way to fear, since he should be safely conveyed to Rome,
and there deliver an important testimony to the truth of the gospel. In the mean time,
about forty of the Jews formed a plot for his destruction, engaging under a solemn oath
neither to eat nor drink till they had accomplished their purpose. Their rulers con-
curred with them in their project ; and, in order to afford them a favourable oppor-
tunity, promised that they would request the favour of a further examination. The
conspiracy was, however, discovered by means of Paul’s nephew ; and he was sent
by the tribune to Caesarea under a sufficient guard, with a very candid letter from the
tribune to the governor Felix. - . . . . . . . . *
After five days’ confinement in Herod's judgment hall, Ananias, the high-priest,
came down from Jerusalem, together with the elders, and a certain orator named Ter-
tulhus, who was employed to conduct the prosecution. This orator began with flat-
tering Felix on the ground of his excellent government, though his conduct, as a
magistrate, was detested by the whole Jewish nation. He then charged the apostle
with being a mover of sedition, and insinuated that Claudius Lysias had acted very
tyrannically in sending an armed force to rescue him from their hands. Paul, when
permitted to speak, asserted the purity of his intentions, and the integrity of his con-
duct ; and challenged the most bitter of his enemies to come forward and substantiate
the charges which they had brought against him. Felix, having heard both sides,
deferred the conclusion of the trial till Claudius Lysias should come down and give him.
further information ; and, in the mean time, commanded that Paul’s confinement
should be made as easy as possible. - ‘. . . . . . -
Truth and innocence communicate a greatness to the mind which the pomp of power
and the pride of riches can but awkwardly imitate. Paul; the prisoner, was happy
in his chains, knowing that the God in whose cause he suffered was able to succour
and deliver him. Felix, on the contrary, having, from motives of curiosity, admitted
the apostle to a free conversation with him, was so struck by his reasoning concerning
righteousness, temperance, and judgment to come, that he trembled, and requested to
defer the further consideration of these subjects. When we shall hereafter have occa-
sion to describe the character of Felix, the suitableness of these reproofs, and the
considerations which added to their force, will be more clearly seen. Even in the
3 M
.#50 'Life And writings -
instance of his conduct towards’ Paul, he practised mean and detestable arts, hoping
that money would be given him in order to procure his discharge. At length, after a
suspense of two years, at the expiration of his government he left the apostle in bonds,
in order to confer some obligation upon the Jews. , ... . . . .
When Festus, the successor of Felix, was come into the province of Judea, in the
sixtieth year of the Christian era, he went up, three days after taking possession of his
government, from Caesarea to Jerusalem. Then the high-priest, and several other
persons of the chief rank among the Jews, appeared before him with an accusation
against Paul ; and earnestly entreated that he would net, as they pretended Lysias
and Felix had done, obstruct the course of public justice against one whom they knew
to be so notorious an offender. Begging it as the only favour they desired against
him, that he would send for him to Jerusalem to be judged there, forming a scheme,
at the same time, in their own secret purposes, of laying an ambush of desperate
wretches for him, who they knew would readily undertake to intercept his journey,
and to kill him by the way. But Festus prudently answered, as God inclined his
heart, that as he had business of another kind to employ him while he continued at .
Jerusalem, he thought it best Paul should be kept awhile longer at Caesarea, and that
he himself would shortly set out for that place. Therefore, said he, let those of you
who are best able to manage the prosecution, and who can most conveniently undertake
the journey; go down along with me ; and if there be anything criminal in this man,
for which he should be punished by the Roman laws, let them accuse him in my
hearing. And thus, having continued among them more than ten days, he went down
to Caesarea ; and several of the Jews attended him, as being determined to lose no time,
but to prosecute the affair in the most strenuous manner. The next day, sitting down
on the tribunal, he commanded Paul to be brought before him. When he appeared,
the Jews who came down from Jerusalem presented themselves in a numerous company,
and stood round about him, bringing many heavy accusations against Paul, like those
which Tertullus had formerly advanced before Felix, which, nevertheless, it was evident
that they were not by any means able to prove by proper witnesses. Paul, therefore,
while the answered for himself, insisted on his innocence, and said, Whatever my
accusers take upon them to alledge against me, I aver, that neither against the law
of the Jews, to which I was expressing my regard at the very time I was seized ; nor
against the temple, to which I came with a design to worship there; nor against Caesar,
to whom I always have behaved as a peaceable subject; have I committed any offence
at all. I openly deny their charge in every branch of it, and challenge them to make
it out by proper evidence in any instance or in any degree. But Festus, willing to
ingratiate himself with the Jews by so popular as action at the beginning of his go-
vernment, answered Paul and said, I am a stranger, in a great measure, to the questions
in debate among you, which the Jewish council must, no doubt, understand much
better; wilt thou, therefore, go up to Jerusalem when I return thither, and there be
judged before me in their presence concerning these things 2 that so the persons who
were eye-witnesses may be more easily produced, that I may have the sanction of the
sanhedrim's advice in the sentence I pass in a cause which has given so great an alarm,
and which is apprehended to be of such public importance. But Paul, apprehensive
of the attempt which might be made upon his life in his journey or in the city itself,
ſaid, I am standing at Caesar's tribunal, where, as a Roman citizen, I ought to be judged;
and I insist upon the privilege of having my cause decided there. I have done no
wrong to the Jews, as thou, O Festus, very well knowest, and must have perceived
clearly by what has this day been examined before thee. For if, indeed, I have done
wrong to any, or have committed any thing worthy of death, I pretend not that there
/ . OF THE APOSTLE PAUL. 451
tº
is any thing so sacred in my character as to exempt me from human jurisdiction; and,
in that case, I refuse not to die, nor do I expect or desire any favour: but what I insist
upon is strict and impartial justice, equally due to all mankind ; and if, as I know in
my conscience, and as thou hast from the course of this trial the greatest reason to
believe, there is nothing but malice and falsehood in these things of which these mine
enemies accuse me, no man can justly give me P to them merely to gratify their pre-
judice and cruelty. And since it is an affair of so great importance, in which, I have
reason to believe, my life is concerned, I must insist upon the privilege which the laws
of Rome give me, and appeal unto the hearing of Caesar himself, before when I doubt
not but I shall be able to evince the justice of my eause.
• - g
Then Festus, having spoken for a while in private with the chief persons of the Roman
army and state about him, who constituted a kind of council, called in the prisoner
again, and answered him, Hast thou appealed unto Caesar 2 unto Caesar shalt thou go.
For how desirous soever I am to oblige the people of my province, I will never allow
myself, upon any occasion, to violate the privileges of a Roman citizen ; I will there-
fore give proper order, as soon as possible, for conveying thee to Rome, that thou.
mayest there be presented before the emperor himself. In the mean time, Paul was
remanded to his confinement, and his accusers returned to Jerusalem a second time,
with the mortification of not having been able to accomplish their purpose against.
While Paul continued in confinement, king Agrippa, son of that Herod Agrippa,
whose melancholy death was recorded in the last chapter, came to Caesarea on a visit
to Festus; and, having learnt from him some particulars concerning. Paul, expressed.
a desire to give him a public hearing. Such a hearing being procured, Agrippa said
unto Paul, when he stood before him, and Festus, and that, great-assembly of nobility
and gentry which was met at his examination, It is now permitted unto thee to speak
for thyself; do it therefore with freedom, and be assured that all due regard shall be
paid to what thou hast to offer on this occasion. Then Paul, stretching forth his
hand in a graceful and respectful manner, addressed himself to the splendid audience
before which he stood, and made his defence in terms like these : O king Agnippa, I.
esteem myself peculiarly happy that I am this day called to make my defence before
thee concerning all these things of which I am accused by the Jews; especially as I
know that thou art accurately acquainted with all things that relate to the customs
which prevail, and the questions which are in debate among the Jews, to some of which
my cause and discourse will refer. Wherefore, I humbly intreat thee that thou wilt
hear me with patience and indulgence, since it is necessary for me to enlarge circum-
stantially upon some important particulars which cannot be justly represented in a few.
words. I will therefore begin with observing, that the manner of my life from my
youth, which, from the beginning of that age, was spent among those of my own nation
at Jerusalem, is well known to all the Jews there, who were acquainted with me from .
the first of my sitting out in the world, and indeed from the very time of my entrance. .
upon a course of liberal education under that celebrated master Gamaliel; and if they
would candidly testify what they knew to be true, they would join with me in assuring
you that I lived a Pharisee, according to the rules observed by that which you well.
know to be the strictest sect of our religion, in every thing relating, not only to the
written law of God, but likewise to the traditions of the fathers. And now I stand
in judgment in the midst of this assembly, not for any crime that I have committed,
but indeed for the hope of that promise of a resurrection to eternal life and happiness.
by means of the Messiah, which, in times past, was made by God unto our fathers.
To the accomplishment of which important promise all the known remainders ei:
* - . . • 3.M 2. -
\
4:2 . LIFE AND WRITINGs
our twelve tribes; in one part of the world or another, hope to attain; and, by the
expectation which they have of it, are animated in all their labours and sufferings for
religion, while they are worshipping continually night and day in the stated and con-
stant performance of their morning and evening devotions, whether in the temple, or
in other places in which they present their prayers; concerning which hope, O king
Agrippa, glorious and reasonable as it is, I may truly say I am most unjustly and
inconsistently accused by the Jews. For the doctrine. I preach contains the fullest
assurance and demonstration of a resurrection that ever was given to the world, and I
am persuaded it is this that provokes those of my enemies who disbelieve it to pro.
secute me with so much malice. But can there indeed be any evil in maintaining this
doctrine myself, and endeavouring to convince others of it Permit me, O m
honoured auditors, to appeal to you and say, why should it be judged an incredible
thing by any of you that God, a being of infinite perfections, and the original author,
of the human frame, should raise the dead, and continue their existence in a future
state 2 Will not his almighty power enable him to do it? . and will not the honour
of his moral attributes be hereby illustrated and vindicated-P And if it be credible, is
it not important enough to deserve the most attentive regard P . I am confident, sirs,
you would all have thought it so, had you passed through such extraordinary scenes
as occasioned a change in my views and conduct, which, therefore, I will plainly and
fully open to this august assembly. I once indeed thought with myself that I ought
iu conscience to do many things most contrary to the name and destructive to the interest
of Jesus the Nazarene, whom, under that title, I most impiously derided, esteeming
all his pretences to be the Messiah most false and contemptible. I determined, there-
fore, to exert all my power against those who owned him under that character. Which
accordingly faid, particularly in Jerusalem, where many now living were witnesses
of my wild rage ; and cannot but remember how I shut up many of the saints in prisons,
having received authority from the chief priests to do it ; and how, when some of them
were killed, I gave my vote against them, and did all I could to animate both the
rulers and the people to cut them off from the face of the earth. And, frequently
punishing them in all the synagogues wherever I could meet with them, I compelled
them, if I could possibly effect it, to blaspheme the name of Jesus Christ, which I
now so highly revere, and openly to renounce all dependance upon him. And, being
exceedingly mad against them, I persecuted them even to these foreign cities, to which
some of them had fled, hunting out the poor refugees, and endeavouring to drive them
not only out of their country, but of the world. In this view, as I was going to
Demascus, with authority and commission from the chief priests, to execute this cruel
purpose against all the Christians I could find there, at mid-day, when I was in the
way thither, and was drawing near the end of my journey, I solemnly declare before
thee, O king Agrippa, and before this assembly, as in the presence of God, I saw a
great and most astonishing light from heaven, exceeding the splendor of the sun, shining
about me, and those who travelled with me. And when we were all fallen down to
the earth, as if we had been struck with lightning, I very distinctly heard a voice
speaking to me, and saying, in the Hebrew language, Saul, Saul, why dost thou per-
secute me 2 It is hard for thee to attempt an opposition to me, and madly to presume
to kick against the goads. And I said in astonishment, who art thou Lord 2 and which
way have I persecuted thee P And who can judge of my surprize, when he who
appeared to me in this divine lustre and glory said, I am Jesus the Nazarene whom thou
persecutest by the opposition thou art making to my cause and interest. But though,
by engaging in this desperate attempt, thou hast forfeited thy life, I am determiued
graciously to spare it, and to use thee hereafter as the instrument of my glory; arise,
-. º
• ***.
of THE ApostLE PAUL. 453
therefore, and stand upon thy feet; for to this purpose I have, in this extraordinary
manner, appeared unto thee, even to ordain thee a minister of my gospel, aut a witness
both of the things thou hast now seen, and of those in which I will hereafter appear
unto thee. . And thou shalt experience my gracious presence with thee, delivering
thee from the rage and malice of the Jewish people, and also from the dangers thou
shalt encounter with among the Gentiles, to whom I now send thee; that I may make
thee instrumental, by the preaching of my gospel, to open their eyes which are now in a
miserable state of blindness, that they may turn from that spiritual darkness in which
they" are now involved, to the light of divine knowledge and holiness, and from the
power of Satan, to which they are now in a wretched subjection, unto the love and
service of God ; that so they may receive the free and full forgiveness of their sins,
be they ever so many, or ever so aggravated ; and may obtain an inheritance among
them that are sanctified, through that faith which is in me. From that ever-memo-
rable time, O king Agrippa, through the grace of God subduing my heart, I was not
disobedient to the heavenly vision with which he was pleased thus miraculously to
favour me , but I immediately engaged with all the united powers of my soul in the
service of that divine master against whose interest and kingdom I had hitherto been
acting ; openly declared, first to them at Damascus, where I was going when this
vision happened, and afterwards to those at Jerusalem, and through all the country of
Judea, and then to all the Gentiles wherever I came in my various and wide-extended
travels from one country to another, that they should repent of their sins and turn to
God with their whole hearts, performing deeds worthy of that repentance which they
profess, and without which the sincerity of it can never be approved in his sight. Now
let any one judge whether for this I should be treated as a criminal worthy of death,
or whether indeed I have deserved these bonds. Yet, on account of these things,
and for no other cause, the Jews, who have the same inveteracy against the gospel
of Jesus that I once had, seizing me in the temple some time ago, attempted, in a
tumultuous manner, to have killed me with their own hands. And since I was rescued.
at first by Lysias the tribune, they have repeated the attempt again and again, con-
triving to assassinate me in my way to the council, before which they urged that I
might again be brought. I impute it, therefore, to an extraordinary providence that
I am yet alive ; and publicly declare it with all thankfulness, that it is by having
obtained help from God that I continue until this day; and I endeavour to employ
my life to the purposes for which it is "prolonged, resolutely and courageously testi-
fying both to small and great, as to what is really a matter of the greatest concern,
both to the meanest and the most exalted of mankind, the way of salvation by Christ
Jesus my Lord : thereby, indeed, in effect, saying nothing but what the prophets and
Moses have declared should be ; that is, in short, that the Messiah, having suffered,
and being of the first of those who rose from the dead to an immortal life, should
discover light, and be the means of revealing knowledge and happiness both to the
people of the Jews and also to the Gentiles ; that by following his instructions, and
obeying his commands, they also might at length obtain a glorious resurrection, and
a life of everlasting felicity in the heavenly world. - •
And as he was thus making his defence, Festus, astonished to hear him represent
this despised gospel of Jesus of Nazareth as a matter of such high and universal
concern, and thinking the vision he had related as introductory to that assertion quite
an incredible story, said, with a loud voice, which reached the whole auditory, Paul,
thou art distracted; much study of these antient records, on which thou layest so great
a stress, drives thee to madness, or thou wouldest never talk of such facts as these, or
expect to be credited in such wild assertions. But this invidious imputation was so
454 LIFE AND writings
far from provoking Paul to any indecency, that, with a perfect command of h imself.
the calmly and gravely replied, I am not mad, most noble Festus; but I utter the words
of truth and sobriety, which will bear the test of the severest examination, and I desire
nothing more than that they may be brought to it. For the king himself knoweth of
these things, and is no stranger to them, to whom also I speak with freedom, embol-
dened by his permission, and assured of his character ; for I am persuaded he has
better and more favourable thoughts of what I have been saying, as none of these
things are entirely hidden from him; for this is not an affair that was transacted in a
corner; the death of Jesus, the preaching of his gospel, my rage against it, and sudden
conversion-to it, were all open and notorious facts, of the truth of which thousands had.
opportunity of being certainly and thoroughly informed : and I am satisfied the king
has often heard of them. O king Agrippa, believest thou the prophets 2 Yes, I know
that thou believest them to have been written by a divine inspiration, and art aware of
the weight of those arguments which are derived from the authority of their testimony.
Then Agrippa said to Paul, Thou hast given such an account of these matters, that
thou almost persuadest me to become a Christian myself, instead of condemning thee.
under that character. And Paul, powerfully struck with so remarkable an acknow-
ledgment, said, with great ferveney of spirit, and yet with perfect decency, O king,
I would to God, that not only thou, but also all them that hear me this day, were both.
almost, and altogether such as I am, except these bonds. “My afflictions I would bear.
myself till providence shall release me from them ; but my satisfaction in the truth.
of the gospel is so entire, and the consolations I experience from it are so solid and noble,
that I can wish nothing better to this illustrious audience, than that they had the same-
faith in it as I now enjoy, And as he said this, that the impression Paul began to make-
upon the éourt might reach no further, the king arose, and Festus the governor, and,
Bernice, and those that sat with them upon the bench. And when they had retired
to the governor's apartment, they agreed among themselves that this man, whether his
reasonings were conclusive or not, had done nothing worthy of death nor imprisonment,
and therefore might have been immediately set at liberty, if he had not, by appealing to...
Caesar, rendered it necessary that he should be conveyed to the imperial tribunal at
Rome. - - - - •'
As it was determined that Paul and his company should sail into Italy, they delivered
him and some other prisoners to a centurion of the Augustan cohort, whose name was
Julius. And, going on board a ship of Adramyttium, a city of Mysia, not far from
Pergamos, they weighed anchor, intending to sail by the coasts of the Lesser Asia,
Aristarchus, a Macedonian, a Christian brother, of the city of Thessalonica, being.
with them. Steering their course northward from Caesarea, the next day they reached.
Sidon, a celebrated city on the Phoenician shore; and Julius, the centurion, treating
Paul with great humanity, permitted him to go to his friends there, whom he had not.
been able to visit in his way to Jerusalem; and to enjoy the benefit of their care,
towards rendering his voyage as agreeable as they could, as well as affording him some
present refreshment. And, weighing anchor from thence, they sailed under the island.
of Cyprus, leaving it on the left hand; because the winds were in the south-west.
quarter, and so were contrary to them, and consequently, prevented their taking the
hore direct course which they might otherwise have done by sailing more to the west,
and leaving Cyprus to the north. And, sailing through the sea which lies over, against
Cilicia and Ramphylia, without an opportunity of calling on any of their friends at
Tarsus, Attalia, Perga, or Antioch in Pisidia, where Paul had once and again made
so delightful a progress, they eame to the port of Myra, a city of Lycia, whose cele-
brated promontory they could descry at a considerable distance. There the centarion,
of THE ApostEE PAUL. . . 45%
finding a ship of Alexandria that was bound for Italy, put them on board it, and em-
barked with it. When they had sailed slowly for several days, by Rhodes and several
other islands which lay near the Carian shore, and were hardly got over against the
point of Cnidus, a celebrated port of Caria, the wind not permitting them to make
greater dispatch, they steered to the south, and sailed under Crete, over against the
promontory of Salmone, on the eastern coast of that island ; and, passing it with diffi-
culty, when they had made the Cape, they came to a certain place called the fair havens,
the most considerable port of that part of Crete... And as much time was spent in
making this little way, and the season of the year was so far advanced that sailing was
now hazardous, because the fast of expiation was now over, aud consequently winter
was coming on apace, Paul spake to those who had the chief direction of the voyage,
exhorted them not to put out to sea, and forewarned them that the prosecution of their
present scheme would be attended with the loss of much property and the danger of
their lives. Julius, however, the centurion, in whose breast the determination of the
affair lay, paid greater regard in this instance to the opinion of the pilot and the master
of the vessel, than to those things which were spoken by Paul, imagining, notwith-
standing the esteem he had for him in other respects, that these were more competent
judges in the business of navigation. As the haven, notwithstanding its agreeable
name, was not commodious to winter in, the greater part of the company advised to set
sail from thence, if they might possibly reach to Phenice, which is a kind of double
haven, on the south coast of Crete, looking from the south-west to the north-west,
where, in consequence of a jutting point of land which defended it, they hoped ou
getting into the upper part of it, to lie secure from almost any wind that could blow.
As the weather, in a little time, became more favourable, and the south wind blew.
gently, which would prevent her driving out to sea, supposing they were now secure
of their purpose, and by the help of a side wind might coast along the island, they
weighed anchor from the fair havens, and sailed on close to the shore of Crete. But
not long after they had put to sea, the ship was in great danger, as on a sudden there
arose against it a very tempestuous whirling. kind of wind, which, by the mariners in
this sea, is called Euroclydon, or, in modern language, a Levanter, which often shifts
the quarter from whence it blows ; and accordingly, in this case, was first east, and
by north, and afterwards several degrees southward of the east. And as the ship was
violently hurried away by the force of it, and was not able to bear up against the wind,
which was so very boisterous that, as the seamen used to speak, she could not look
the storm in the face, they gave her up to the wind, and were driven before it. And,
running under a certain island, called Clauda, a little to the south of the western coast
of Crete, the violence of the storm was such, that, with the utmost difficulty, they were
hardly able to make themselves masters of the boat, which they were willing to preserve
from being staved, that it might be of use in an exigency. When they had drawn up
the boat, they used all the helps they could to make the vessel able to ride out the storm,
under girding the ship, to keep it from bulging ; and fearing, as the wind varied more
to the north, and blew towards Africa, lest they should fall upon the greater or lesser
Syrtis, those quick-sands on the African shore so famous for the destruction of mariners
and vessels, they struck sail that so their progress might be slower, hoping that some
favourable weather might come 'for their relief, and so were driven before the wind. '
As they were exceedingly tossed by the storm, and there was danger of the vessel's
foundering, the next day they lightened the ship, by heaving overboard the cargo with
which she was laden. On the third day, the tempest was so great, that all the passen-
gers, as well as mariners, were employed ; and they cast out the very tackling of the
ship, which, in such circumstances, they must have been very desirous of preserving.
456 - Life AND writings
Now as they knew not where the wind nad driven them, for neither sun nor stars
appeared for several days, and still the sea ran high, and no small tempest pressed upon
them, all the ſittle remainder of hope, that they might he delivered from their danger,
was, in a manner, taken away from them, and the whole company expected nothing
but that the vessei would certainly be lost, and every hand on board perish. And when,
in all this time, they had no heart to think of taking any regular refreshment, so , that
there was great want of food, and their distress was such that they were quite dispirited,
Paul, standing upiñthe midst of them, exhorted them to be of good courage; for that
he had seen the vision of an angel of that God to whom he belonged, who informed him
that all their lives should be preserved, and that he should be safely brought before
the tribunal of Caesar, but they must first be shipwrecked upon a certain island.
When the fourteenth night was come; as they were tossed up and down the Adriatic
sea, the mariners suspected about midnight that they drew "near to some island; and
sounding the depth of the water, they found it twenty fathoms; and having gone a
little way from thence, they sounded again, and found it only fifteen fathoms, which
decrease of their soundings convinced them that this apprehension was just. And
therefore, fearing lest they should fall upon some rocky shore, where there might not
be depth of water sufficient to keep the vessel from striking, they cast four anchors out
of the stern, and heartily wished for day-break to discover their situation. But when
the mariners perceived the danger to be so extreme, they endeavoured to flee out of the
ship, and to provide for their own safety by making to the shore ; and when, to com-
pass their design, they had let down the boat into the sea, and were just going into it,
under a pretence that they were about to carry out anchors from the ship-head to make
the vessel more secure by dropping them at a distance, Paul, who was probably, by the
Spirit, informed of their designs, declared to the centurion and the soldiers, that unless
these abided in the ship they could not be saved. Then the soldiers, who had learned
from their commander to pay a deference to what Paul said, that the success of this
... intended fraud might be effectually prevented; cut off the cords by which it was fastened
to the side of the ship, and let it fall off into the sea before any of the mariners were
got into it. . When the day was coming on, Paul revived their spirits, exhorting them
to take meat, and assuring them that not one of their number would perish. The
historian here remarks, that there were no fewer than two hundred and seventy-six
persons on board. ... After they had done their meal, being satisfied with food, they
once more lightened the ship; and, having been told by Paul that they should run
upon some island, they threw away the very stores they had on board, and cast out the
remainder of their corn into the sea.” And when it was day, they had the shore before
them, but did not know the land, and still were at a loss what course to take ; but they
perceived a certain creek, having a level shore convenient for landing, into which they
were minded, if they were able, to have thrust the ship. And, with this view, when
they had weighed the anchors, they committed the ship to the sea, and tried to stand
in for the creek; at the same time loosing the rudder bands, that they might reach the
land with the greater safety; and, hoisting up the main sail to the wind, which seerned
to set right for their purpose, they made for the shore. But, falling on a place which
was a neck of land, where two seas met, such was the violence of the current, that
they ran the ship aground ; and the fore part, which stuck upon the sand, stuck fast,
and remained in moveable, while the hinder part was broken to pieces by the force
of the waves. . In this critical juncture, as there were many prisoners aboard who were
to be conveyed in custody to Rome, there was a most unjust and cruel purpose formed
against them ; and the counsel of the soldiers was, that they should kill the prisoners,
lest any one should take this opportunity to swim away, and should escape out of their
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of THE APOSTLE PAUL. 457
hands, of which they did not care to run the hazard, as they well knew how severe the
Roman law was in such cases, where there was any room to suspect the guards of
connivance in negligence. But the centurion, being desirous to save so worthy and
considerable a person as Paul, hindered them from executing their purpose, and com-
manded those that could swim to throw themselves out first into the sea, and get away
to land. And as for the remainder, some adventured themselves upon planks, with which
the wreck supplied them ; and others, upon some of the things which they found means
to get out of the ship ; and so, through the care of divine providence, it came to pass,
according to the prediction"of Paul, that they all got safe to land, and there was not a
Paul and the rest of the ship's company, having escaped the danger of the shipwreck,
and got safe on shore, soon discovered that the island on which they were cast was
called Mclita, since denominated. Malta. The natives of the place, though esteemed
barbarians by the more polished inhabitants of Greece and Rome, treated the unhappy
strangers with no little kindness.; for, having kindled a fire, they brought them all
to it, because of the present rain which had followed the storm, and because of the cold
with which they were almost ready to perish. A very remarkable circumstance now
took place ; for as Paul was gathering a bundle of sticks, and laying them on the fire,
a viper, which had lain concealed among the wood, coming out of the heat, upon feeling
the warmth of the fire, fastened upon his hand and bit it. The natives who saw this
happen supposed that he had been a murderer pursued by divine providence with the
reward of his crimes, though he had been so successful as to escape from human justice
and the danger of the sea. But as the miraculous power of Christ immediately inter-
posed to heal him, he, without any manner of confusion, shook off the fierce animal
into the fire, suffered no evil, and took no further notice of what had happened. For
awhile the spectators gazed upon him with earnestness, expecting, in some way or other,
to witness the effects of the poison ; but, at length, perceiving that he was perfectly
uninjured, they changed their detestation of him into a criminal veneration, and declared
him to be a god descended from the mansions of bliss. In the neighbourhood of that
place where Paul’s company landed, was the estate of the chief magistrate Publius,
who had given them a very hospitable reception. His hospitality was amply repaid ;
for his father, being ill of a fever and bloody flux, was restored through the prayers
of Paul, and the imposition of his hands. The fame of this miracle spread far; num-
bers came and were healed ; and the gratitude of the inhabitants was so far excited,
that when the apostle and his companions proceeded on their voyage, they furnished
them with a rich supply of every kind of provisions. - - -
Having remained three months on shore, they set sail for Rome in a ship of Alex-
andria, whose sign was Castor and Pollux, fictitious deities who are represented by the
constellation of the twins, and whose figure was placed in the head of the vessel, and
expected to procure them protection from nautical accidents. Not long after they had
left Malta, they made the island of Sicily; and, having arrived at Syracuse, the most
considerable city of that island, they continued there three days. From thence they
coasted round the eastern shore of Sicily, and came over against the city and promontory
of Rhegium, in the southernmost part of Italy, from which, as the name of that place
implies, it was supposed that the island of Sicily was broken off. After lying by one
day, being favoured with a southerly gale, they pursued their voyage, and came in two
days to Puteoli, a noted town for trade, which lay not far from Naples, and was very
famous for its hot baths. Here they staid seven days, in order to enjoy the company
of some Christian brethren, and proceeded the rest of their way by land to Rome.
At Appii, forum they were met by the Roman brethren, by whose conversation Paul
* - - 3 N


458 LIFE AND WRITINGs r
was greatly encouraged, as he found that Christ was not destitute of zealous and faith ful
... followers in that great and rich metropolis to which he was now hastening. **
When they arrived at Rome, the centurion Julius, who, as we had occasion to observe,
had all along treated Paul with considerable kindness, delivered the prisoners to the
commander of the Praetorian guard; but Paul, probably in consequence of the high
character which the centurion - had given him, Awas suffered to dwell by himself with a
soldier that kept him. Thus did the providence of God work for him, that even his
imprisonment might not be attended with the total loss of liberty, nor render him inca-
pable of promoting the cause of the Redeemer. . . . . . . . . . . .
When three days were elapsed, P. ul, who ardently longed for the salvation of his
countrymen, sent messages of invitation to the leading persons among the Jews; and,
when they were collected together, said to them in the language of affection and firm-
mess, JMen and, brethren, though I have committed nothing against the people, or
customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands
of the Romans. Who, when they had examined me, would have let me go, because
there was no cause of death in me. But when the Jews spake against it, I was
constrained to appeal unto Caesar, not that I had ought to accuse my nation of.
For this cause, therefore, have I called for you, to see you, and to speak with you ;
because that for the hope of Israel I am bound with this chain. They said in reply,
We neither received letters out of Judea concerning thee, neither any of the brethren
that came shewed or spake any harm of thee. But we desired to hear of thee what
thou thinkest : for as concerning this sect, we know that every where it is spoken
against. With this intention, before they separated, they appointed a future day,
when they should again assemble at his lodging, and hear him discourse more largely
about the Christian religion. We are told, that on this occasion he explained the nature
of the kingdom of God, and solemnly testified that it was already erected, persuading
them to receive the Lord Jesus Christ as their Prince and their Saviour, and confirming
his doctrine with sundry passages out of the law of Moses, and out of the writings of
the prophets. In this important work he laboured from morning till evening, with
various success; for while some were ready to profess their belief of the gospel, others
openly declared that they retained their former, incredulity. When Paul perceived
the divided state of their sentiments, he dismissed them with the following solemn
reproof: Well spake the Holy Ghost by Esaias the prophet unto our fathers, saying,
Go unto this people and say, Hearing, ye shall hear, and shall not understand; and
seeing, ye shall see, and not perceive. For the heart of this people is waared gross,
and their ears are dull of hearing, and their eyes have they closed ; lest they should
see with their eyes, and hear with their ears, and understand with their heart, and
should be converted, and I should heal them. Be it known, therefore, unto you,
that the salvation of God is sent unto the Gentiles, and that they will hear it. After
their departure, they had much disputation among themselves; while Paul employed.
his time to much greater profit, in freely proclaiming the gospel of Christ to all those
who visited him for instruction, which he did for two years without molestation. o
Such, however, was the active zeal of this holy apostle, that he did not content him-
self with his daily exercise of preaching the gospel, but composed, in the time of this
imprisonment some of his most excellent and edifying epistles. These we shall now
#. to review, beginning with that which was addressed to the church of
pnesus. + - - - - - -
He commences, as usual, by declaring his name and character, describing the
persons to whom his epistle was inscribed, and pronouncing upon them his fervent bene-
diction. [chap. i. 1, 2.] 1. He returns thanks to God, who had displayed so great love
of THE APOSTLE PAUL. 459
to them in calling them to be partakers in the blessings of the gospel, in consequence
of his eternal purpose to glorify his grace in their sanctification and salvation, through
the blood of his Son and the communication of his Spirit. [verse 3... 14.]
2. He assures them of the fervency of his prayers for them, that they might have a
clear knowledge of the great objects of their hope and expectation; and, from an ex-
perimental sense of the exceeding greatness of the power of God, might have a fixed
regard to the supreme authority and dignity of Christ, who, by that power, is raised
i. ** and exalted to be head over all things to the church. [verse 15 to
3. To magnify the riches of divine grace, and to affect them with a more grateful
sense of their obligations to it, the apostle leads them to reflect upon that wretched
state of moral death in which the gospel found them ; and shews them it was owing
to the rich mercy and the great love of God that they were raised in Christ from death
to life, and in the whole of their salvation it was evident that they were saved by grace,
and not by works or any righteousness of their own. [chap. ii. 1... 10.
4. He represents the happy change that was thus made in their condition ; that they
who once were aliens from the commonwealth of Israel and afar off from God were
now received into his church, and had an equal right to all the privileges of it with
the Jewish converts; the middle wall of partition having been broken down by Christ
in favour of the believing Gentiles, who, being reconciled to God, were no more stran-
gers, as they had been formerly, but were united in one body under Christ, the common
head of all believers; and, being animated by one Spirit, and built upon the same
foundation, were made an holy temple in the Lord. [verse 11 to the end.] -
5. To encourage and confirm the Gentile converts in their adherence to the gospel,
and recommend it more to their regard, the apostle, in the strongest terms, expresses
the sense he had of the divine goodness in appointing him to be the apostle of the
Gentiles, and authorizing him to preach among them the unsearchable riches of Christ ;
and declares how great an honour he esteemed it to be employed in making known the
calling of the Gentiles to be joint-heirs with the Jews in all the blessings of the
Messiah's kingdom, though he had suffered greatly for it, and was now in bonds on this
account. [chap. iii. 1.-12.] And then, - .
... 6. He entreats them not to be discouraged at the sufferings he underwent for his
regard to the Gentiles ; but rather to consider it as an honour to them, that, in the
stedfastness with which he suffered, they had such a confirmation of the truth of his
doctrine, and of the sincerity of his concern for their spiritual advantage, in proof of
which, he closes this part of his epistle with a most affectionate and earnest prayer for
their establishment in the Christian faith, and their advancement in the knowledge and
experience of the love of Christ, of which he speaks in the most lofty and exalted terms,
as far surpassing all conception, concluding, in the warmth of his devotion, with a grand
and suitable doxology. [verse 13 to the end.] And now - - - e G
The other part of this epistle, which is practical, is contained in the three remaining
chapters ; in which the apostle gives them several weighty exhortations and advices
for the direction of their lives and manners, that they might be regular in their prac-
tice; and tells them of the Christian duties that were required of them, to which the
consideration of their privileges should engage them, pointing out to them the means
and motives that were proper to promote the observance of them; and urging the great
care and caution they should use to behave suitably to the profession which they made,
and to the character which they bore. And here, - -
1. The apostle, from the consideration of his own sufferings, as well as of the many
important respects in which all true chrº, are united, after a general exhortation
460 LIFE AND writings
to them to walk worthy of the excellency of their calling, particularly urges them to
mutual forbearance and unity of Spirit, as being joined together in one church, and
ealled to partake of the same privileges in Christ without distinction of either Jew or
Géntile ; and as a powerful inducement to their cultivating such a disposition, he
represents the glorious foundation which Christ, as the great head of the church, has
laid for it, in the variety of gifts and graces he has bestowed, and in the sacred offices
he has appointed ; which, being all derived from the same Spirit, and designed for the
same end, were all to be employed for the advancement of his interest and kingdom, and
for the better edification of the whole church, till, in the urity of the faith, they should
grow up into one perfect body under Christ their head ; and so must have a tendency
to promote their present union, and to inspire them with the most endearing affection to
each other. [chap. iv. l. 16.] . . . . . . . . . . . . . . . . . . . . . .
2. He presses them, as having learned Christ, and been enlightened by the gospel,
to shew the difference there was between them and the unconverted Gentiles, by an
unspotted purity and holiness of behaviour, and not to walk like those from whom they
were so happily distinguished by knowledge and grace ; and cautions them in parti-
cular against lying, excess of anger, and stealing, and that corrupt communication to
which the heathens were notoriously addicted, but which were inconsistent with the
character of Christians, and grievous to the Holy Spirit. [verse 17.30.] - - -
3. He further cautions them against all malice, and urges them to mutual love and
readiness to forgive, in consideration of the divine compassions manifested in the gospel,
and then pursues his exhortatious to abstain from all inordinate desires, and from all
manner of uncleanness and immodesty, as well in words as actions, in which, however,
they had shamefully indulged themselves in the darkness of heathenism; the light of
Christianity displayed them in such odious colours, as plainly shewed them to be
unbecoming their profession, and no way reconcilable with the obligation they were
under to walk as children of the light [verse 31 to the end, and chap. v. 1... 14.] t
4. He recommends it to them, in consideration of their character and circumstances,
to be prudent and circumspect in their whole conversation, as those who were instructed
in the will of God ; and not to seek for pleasure in a dissolute excess, but, guarding
against all intemperance, to make it the delightful business of their lives to express their
gratitude to God, under the influences of his Spirit, by praising him for all his mercies;
and while they were thus careful of their duty to God, he also urges them not to be
negligent of the duties which they owed to one another as members of society, but to
behave with due submission to each other in their several stations. [verse 15.21.]
5. Having hinted at the relative duties of society in general, he descends to parti-
culars; and, beginning with the duties of husbands and wives, he recommends it to
husbands to love their wives, in imitation of the love which Christ bears to the church,
and presses upon wives the correspondent duty of conjugal subjection, in imitation of
the subjection which the church pays to Christ the head of it. [verse 22 to the end.]
From whence he passes on to the mutual duties of children, and parents, and of servants,
and masters, giving suitable admonitions to each, and adding proper arguments to enforce
them. [chap. vi. I.-9.] And after this, for a conclusion of the whole,
6. He gives a general exhortation to them all, of whatever condition or relation in
life, to prepare for a strenuous combat with their spiritual enemies, by putting on the
whole armour of God, and living in the exercise of those Christian graces which were
necessary for their defence and safety; and having, among other things, exhorted them
to fervency in prayer, he particularly recommends himself to their remembrance at the
throne of grace, that he might carry on the important work in which he was engaged
of THE APOSTLE PAUL, 4öl
with freedom and fidelity, whatever he might suffer for it; and, leaving it to Tychicus,
(by whom he sent this epistle) more fully to inform them of every circumstance
related to him, he closes his epistle with an apostolical benediction, not only to them-
selves, but to all that love the Lord Jesus Christ in sincerity, [verse 10 to the end..]
The occasion of the epistle to the Philippians is peculiarly pleasant. The brethren
at Philippi, having heard of Paul's imprisonment at Rome, sent Epaphroditus, one of
their most esteemed pastors, to that city, to comfort him by making known to him their
love, and by supplying him with money, that he might want nothing necessary to render
his confinement easy. . [ch. iv. 18.] In making this present to the apostle, all the
brethren of that church, no doubt, contributed according to their àbility; but none
more liberally, we may believe, than Lydia, who was the apostle's first convert there,
and who shewed such attachment to Christ, that she constrained his servants to lodge
in her house all the time of their first abode at Philippi. The bishops, likewise, and
deacons, shewed equal forwardness with the other brethren in expressing their respect
for the apostle by so seasonable a gift, as may be gathered from his mentioning them
particularly in the address of his letter. This new instance of the Philippians' love
to the apostle, and of their zeal for the gospel, making a deep impression on his mind,
he wrote to them the letter bearing their name, in which he first of all commended their
faith, and their earnest desire to contribute to the spreading of the gospel. Next, as
news which he knew would be most acceptable to the Philippians, he informed them
that he had preached with great success at Rome, and that his imprisonment, instead
of hindering, had furthered the gospel, by making it known even in the palace itself.
Then he expressed his hopes of being soon released, in which case he promised to visit
them ; but, in the mean time, he would send Timothy to comfort them. Also he
thanked them, in the most handsome manner, for their kind remembrance of him,
and for their care in supplying his wants ; telling them, at the same time, that through
their liberal gift, he had every thing which his present situation required. * . .
From the manner in which the apostle expresses himself on this occasion, it appears,
that before he received the Philippians’ present, he was in great want even of necessaries,
which may seem strange, considering how numerous and rich the brethren at Rome
Inust have been. But we should remember, that as Paul had not converted the Romans,
he did not think himself entitled to maintenance from them ; that, being a prisoner,
he could not work, as in other places, for his own support; that from the churches
where enemies and opposers had raised a faction against him he never would take any
thing; and that the Philippians were the only church with which he communicated
as concerning giving and receiving. This honour he did them, because they loved him
exceedingly, had preserved his doctrine in purity, and always had behaved as sincere
Christians. . .
The excellent character of the Philippians may be understood from the manner in
which this epistle was written. For while most of his letters to other churches contain,
reprehensions of them, either for their errors or for their bad conduct, no fault is found
with any of the Philippians; but, on the contrary, this letter is entirely employed in
commending them, or in giving them exhortations and encouragements to duty. . For
though the apostle entertained a good opinion of the Philippians, he by no means wished
them to rest satisfied with their present attainments, but told them that he himself
Constantly endeavoured to make further progress in virtue, and ordered them all to
walk by the same rule. . -
The affectionate and encouraging strain in which the letter to the Philippians is
written, was, in part, owing to the good account which Epaphroditus, one of their
pastors, had given of their behaviour. But having brought word also that the
462 LIFE AND writings
judaizing teachers were endeavouring to introduce themselves among the Philippians,
the apostle judged it necessary to put them on their guard against persons whose whole
business was to destroy the purity and peace of the churches. And therefore, in
the thind chapter it is observable, that the apostle's zeal for the truth, and his great
love to the Philippians, led him to speak of these corrupters of the gospel with more
bitterness than in any of his other letters. Perhaps, also, he was directed to do so by a
particular impulse of the Spirit, who judged it proper that this sharpness should be
used for opening the eyes of the faithful, and making them sensible of the malignancy
of the false teachers, and of the pernicious tendency of their doctrine. . . .
As to the time when the epistle to the Philippians was written, it is generally
believed to have been towards the end of the apostle's first confinement. For when
he wrote it, he had good hope of being released, [chap. i. 25, ii. 24.] but did not
expcct to be set at liberty immediately. For, said he, [chap. ii. 19.] I hope in the
flord Jesus to send Timothy to you soon, that I also may have good courage when I
Know your affairs. Wherefore, since Timothy was to bring him an account of the
affairs of the Philippians, the apostle certainly expected his return before he himself
was released, or, at least, before he left Italy. From Heb. xiii. 23, we learn that
Timothy was actually sent to Philippi; consequently we may suppose that the apostle,
who was released according to his expectation, waited for Timothy's return at some
place in Italy, that they might set out together for Judea. And the apostle's release
happening, as is generally believed, in the spring of A. D. 62, the epistle to the Philip-
pians may have been written in the summer or autumn of A. D. 61. . .
In the epistle to the Colossians, the apostle, having joined Timothy's name with his
own in the inscription of the epistle, begins with expressing his thankfulness to God
for calling them into his church, and giving them a share in the important blessings
of the gospel ; at the same time declaring the great satisfaction with which he heard
of their faith and love, and assuring them of his constant prayers that they might
receive larger supplies of divine wisdom and grace to enable them to walk worthy of
their high character and hopes as Christians. [chap. i. 1... 14.] And to make them
more sensible of the excellence of this new dispensation into which they were admitted,
he represents to them, in very sublime terms, the dignity of our Saviour's person, as
the image of God, the creator of all things, and the head of the church, whose death
God was pleased to appoint as the means of abolishing the obligation of the Mosaic
law, which separated between the Jews and the Gentiles, and of recomeiling sinners to
himself. [verse 15.23.] From this view of the excellency of Christ's person, and
of the riches of redeeming grace, the apostle takes occasion to express the cheerfulness
with which he suffered in the cause of the gospel, and his earnest solicitude to fulfil
his ministry among them in the most successful manner ; assuring them that he felt
the most tender concern both for them and the other Christians in the neighbourhood,
that they might be established in their adherence to the Christian faith. [verse 24 to
the end, chap. ii. 1.7.] . . . . \ * *. - .
Having given these general exhortations, the apostle proceeds to caution the Colos-
sians against suffering their minds to be corrupted from the simplicity of the gospel,
either by Pagan philosophy or by Jewish tradition, reminding them. of the obligation
which their baptism laid them under of submitting to Christ as the only law-giver and .
head of his church, who had totally abolished the ceremonial law, and discharged them
from any further regard to it. [verse 8... 19.] And since, upon embracing Christianity,
they were to consider themselves as dead with respect to any other religious profession,
he shews the absurdity of being still subject to the appointments of the Mosaic law,
and cautions them against those corrupt additions to Christianity which some were
of THE APOSTLE PAUL. 463
attempting to introduce, especially by superstitions of their own devising. And, as the
most effectual means for their security, he exhorts them, as they were risen with Christ,
to keep their thoughts fixed on him as the Lord and life, and on that better world
whither he was ascended, and to which they had the prospect of being admitted,
[verse 20 to the end, chap. iii. 1.4.] From this glorious hope, the apostle presses
thern to guard against every degree of uncleanness, malice, covetousness, falsehood,
and whatever was inconsistent with the purity of that new dispensation into which they
were entered ; and exhorts them to abound in the practice of meekness, forbearance,
humility, and love, and to accustom themselves to those devout exercises and evangelical
§. which would have the most direct tendency to improve the Christian temper.
ºverse 5... 17. . . . . . . . / -
After tº general precepts, the apostle proceeds to recommend to the Colossians
such a care in discharging the duties correspondent to the several relations of life,
as would be most honourable to their Christian profession; and particularly enumerates
those of husbands and wives, parents and children, masters and servants. . And to assist
them in the performance of these duties, he exhorts them to be constant in prayer ; and,
for the credit of their religion, advises them to maintain a prudent obliging behaviour
to their Gentile brethren. Tverse 18 to the end, chap. iv. 1..6.j -
The apostle closes his epistle with recommending to them Tychicus and Onesimus,
of whom he speaks in very honourable terms, and to whom he refers them for a more
particular account of the state of the church at Rome; and, having inserted salutatious
from Aristarchus, Epaphras, one of their ministers, (who was then with Paul) and
others, he gives directions for reading his epistle at Laodicea, addresses a solemn admo-
nition to Archippus, and concludes with his salutation written with his own hand.
[verse 7 to the end.] - - -
Philemon, to whom the epistle was written, will be more particularly spoken of in
the nineteenth chapter. That it was written from Rome about the same time with that
to the Colossians may be gathered from the following circumstances. Like the epistle
to the Colossians, this was written when the apostle was in bonds, verse 1, 10, 13, 23,
and when he had great hopes of obtaining his liberty, verse 22. Timothy joined Paul
in both epistles. Epaphroditus, Mark, Åristarchus, Demas, and Luke, joined in the
salutations in both. Lastly, Onesimus, the bearer of this, was one of the messengers
by whom the epistle to the Colossians was sent. - - - .*
Doddridge observes, that this epistle, considered as a mere human composition,
is a master-piece of its kind. For if it is compared with an epistle of Pliny, supposed
to have been written on a similar occasion, Lib. ix. Epis. 21, that epistle, though
penned by one who was reckoned to excel in the epistolary style, and though it has
undoubtedly many beauties, will be found, by persons of taste, much inferior to this
animated composition of the apostle Paul. -
The epistle to the Hebrews is believed to have been written after the apostle's
release from his first imprisonment, and before he left Italy on his return to Asia:
This epistle was probably directed to such of his Hebrew brethren as resided in Judea,
where the Jewish converts were almost incessantly persecuted by their unbelieving.
countrymen. The manifest design of Paul in the epistle to the Hebrews is to confirm
the Jewish Christians in the faith and practice of the gospel of Christ, which they
might be in danger of deserting, either through the insinuations or ill treatment of their
persecutors. - -- - -
It was natural for the defenders of the Mosaic law to insist upon the divine authority
of Moses, the distinguishing glory and majesty which attended its first promulgation
#64 * LIFE AND WRITINGS
by the ministry of angels, and the special privileges with which it invested those who
: hered to it. In answer to all arguments and insinuations of this kind, the apostle
$news, (.
: I. That in all these several articles Christianity had an infinite superiority to the law.
Which topic he pursues from chapter the first to the ninth ; reminding the believing -
Hebrews, that it was a most extraordinary favour that God had sent them a revelation
by his own Son, whose glory was far superior to that of angels, [chap, i. throughout.]
very naturally inferring from hence the danger of despising Christ on account of his
humiliation, which, in perfect consistence with his dominion over the world to come,
was voluntarily submitted to by him for wise and important reasons ; particularly to
deliver us from the fear of death, and encourage the freedom of our access to God.
[chap. ii. throughout..] With the same view, he further magnifies Christ as superior
to Moses their great legislator; and, from the sentence passed on those who rebelled
against the authority of Moses, infers the danger of despising the promises of the gospel.
§. iii. 1.- 13.] And as it was natural from hence to call to mind that rest in
anaan to which the authority wherewith Moses was invested was intended to lead them,
the apostle cautions them against the sin of unbelief, as that would prevent their
entering into rest; an expression which he shews to refer to a nobler state of rest than
what the Jews enjoyed in Canaan, even on their most sacred days, and in their most
prosperous ages. [chap. iii. 14, iv. 21.] Further inforcing this caution by awful
views of the omniscience of God, and animating representations of the character of
Christ as our high-priest, of whose divine appointment, gracious administration, and
previous suffering, he goes on to discourse, and promises further illustrations of so
important a topic. [chap. iv. 12, v. throughout.] Declaring that he would advance
to sublimer truths, without dwelling upon the first principles, for the sake of those who
might have apostatized from Christianity, and whose case he represents as very hopeless.
[chap. vi. 1.9.] And then, for the establishment and comfort of sincere believers,
he sets before them the consideration of the goodness of God, and his fidelity to his
sacred engagements, the performance of which is sealed by the entrance of Christ into
heaven as our forerunner... [chap. vi. 9, to the end.]. Further, to illustrate the charac-
ter of our blessed Lord, the author and finisher of our faith, he enters into a parallel
between Melchizedec and Christ, as agreeing in title and descent; and from instances
in which the priesthood of Melchizedec excelled the Levitical priesthood, he infers the
surpassing glory of the priesthood of Christ to the priesthood under the law. [chap.
vii. 1.- 17.] From these premises, which plainly manifested the defects of the
Aaronical priesthood, he argues that it was not only excelled, but windicated and
consummated by that of Christ, to which it was introductory and subservient, and,
by consequence, that the bbligation of the law was henceforth dissolved. [chap. vii.
18 to the end.] He then recapitulates what he had before demonstrated of the superior
dignity of Christ as the high-priest of Christians; and further illustrates the distin-
guished excellence of that new covenant which was foretold by Jeremiah as established
in him, and plainly enriched with much better promises than the old. [chap. viii.
throughout..] Illustrating further the doctrine of the priesthood and intercession of
Christ, by comparing it to what the Jewish high-priest did on the great day of atone-
ment. [chap. ix. 1... 14.] And having cnlarged on the necessity of shedding Christ's
blood, and the sufficiency of the atonement made by it, [chap. ix. 15, to the end.] and
proved that legal ceremonies could not by any means purify the conscience, and from
thence argued the insufficiency of the Mosaic law, and the necessity of looking beyond
it, [chap. x. 1... 15.] the apostle urges the Hebrews to improve the privileges which
of THE ApostLE PAUL. 465.
such an high-priest and covenant conferred on them, to the purpose of , approach to
God with holy confidence, a constant attendance on his worship, and most benevolent
regards to each other. [chap. x. 15.25.]
The apostle, having thus at length obviated the insinuations and objections of the
Jews to the gospel of Christ as inferior to the Mosaic dispensation, by showing its
transcendant excellence in a clear and convincing light for the satisfaction and esta-
blishment of the believing Hebrews, proceeds
2. To awaken their attention, and fortify their minds against the storm of persecution,
which had come, and was further likely to come upon them for the sake of the Christian
faith. To this end, he reminds them of the extremities they had already endured in
defence of the gospel, and of the fatal consequences which would attend their apostacy
ſchap. x. 26, to the end.] ; calling to their remembrance the renowned examples of the
faith and fortitude which had been exhibited by holy men mentioned in the scriptures
of the Old Testament, and particularly by Abel, Enoch, Noah, Abraham, and Sarah,
[chap. xi. 1.. 16..] by Abraham, Isaac, Jacob, Joseph, and Moses [chap. xi. 17.29.j;
concluding his discourse with glancing on many other illustrious worthies; and, besides
those recorded in scripture, referring also to the case of several who suffered under the
persecution of Antiochus Epiphanes. [chap. xi. 30, xii. 2.] &
And, having thus executed his design in the argumentative part of the epistles, he
applies the whole by exhorting the Hebrew Christians to sustain and improve the
afflictions to which they were exposed, and to exert themselves vigorously to promote
the united interests of peace and holiness [chap. xii. 3... 14.] : cautioning them against
disparaging the blessings of the gospel, and making them a sacrifice either to any
secular views or sensual gratifications; representing the incomparable excellence
of these blessings, and the wonderful manner in which they were introduced, which
even the introduction of the Jewish economy, glorious and magnificent as it was, did
by no means equal [chap. xii. 15.-29.] : exhorting them to brotherly affection, purity,
compassion, dependance on the divine care, stedfastness in the profession of the truth,
and to a life of thankfulness to God and benevolence to man, from the consideration
of the inestimable privileges derived to us from Christ, which ought always to encou-
rage us resolutely to endure any infamy and suffering which we may meet with in his
cause [chap. xiii. 1-. 16.] : concluding the whole with recommending to them par-
ticular regard to their pious ministers, and intreating their prayers, adding some salu-
tations and a solemn benediction. [chap. xiii. 17, to the end.]
The following remarks of Dr. Macknight, in his preface to the epistle of Titus,
will serve to continue the history of the apostle after the expiration of his first imprison-
ment at Rome. The leaving of Titus in Crete is supposed to have happened some
time in the year sixty-two, after the apostle was released from his first confinement
in Rome. In the letters which he wrote about that time to the Philippians, Colossians,
Philemon, and the Hebrews, having promised to visit them, we may believe that,
when at liberty to fulfil his promise, he sailed in the spring of sixty-two from Italy
for Judea, accompanied by Titus and Timothy. In their way, touching at Crete,
they went through the cities, and preached the gospel to the idolatrous inhabitants.
with such power and success, that great numbers of them were converted. However,
although the apostle's success was so great in Crete, and his converts were not formed
into churches, he did not judge it proper to remain in Crete ; but, committing the care
of the disciples there to Titus, with an order to ordain elders in every city, he sailed
into Judea in spring, sixty-three, accompanied by Timothy. . The brethren in that
country, being greatly distressed by the troubles which preceded the war with the
Romans, the apostle, if he heard in Crete of their distress, might think it necessary.
* 3 O
466 LIFE AND WRITINGS
to hasten his visit to them. Accordingly, as soon as he landed in Judea, he and
Timothy went up to Jerusalem, and spent some time with the Hebrews, after which
they proceeded to Antioch ; and, in their progress through the churches, comforted and
established them. . From Antioch, the apostle set out on his fifth and last apostolical
journey, in which he and Timothy travelled through Syria and Cilicia, and then came
to Colosse in Phrygia early in the year sixty-four. And, seeing he had desired Philemon
to . provide him a lodging at Colosse, it is reasonable to think he abode there some
time. On that occasion, as Benson and others conjecture, he may have written his
epistle to Titus in Crete, in which he desired him to come to him at Nicopolis, because
he proposed to winter there. [Tit. iii. 12.] From Colosse, the apostle went with
Timothy to Ephesus, where, having inquired into the state of the church in that city,
he gave the Ephesian brethren such exhortations as he judged necessary; then departed
to go into Macedonia, leaving Timothy at Ephesus to charge some teachers not to teach
differently from the apostles. [l Tim. i. 3.] -
In passing through Macedonia, the apostle, no doubt, visited the Philippians and
the other brethren in that province, according to his promise, Phil. ii. 24. After
that, he went forward to Nicopolis to winter there, as he proposed, being accompanied
by Erastus and Trophimus, who, it seems, had joined him either at Ephesus or in
Macedonia. In the beginning of the year sixty-five, while the apostle abode at Nico-
polis, taking in consideration the weight of the charge which he had devolved on
Timothy, he wrote to him that excellent letter in the canon, called the first epistle to
Timothy, in which he taught him how to discharge the duties of his function properly.
It seems, that, in parting with Timothy, St. Paul had promised to return soon to
Ephesus from Nicopolis. | Tim. iii. 14.] But he was disappointed in his resolution ;
for not long after writing his letter to Timothy, Titus came from Crete to Nicopolis,
according to the apostle's order, [Tit. iii. 12.] and gave him such an account of the
state of the churches in that island, as determined him to visit them immediately ; so
that, laying aside his purpose of returning to Ephesus, he left Nicopolis early in the
year sixty-five, accompanied by Titus, Trophimus, and Erastus, the latter of whom
went no further with him than to Corinth. [2 Tim. iv. 20.] At his arrival in Crete,
he, no doubt, visited the churches, and rectified the disorders which had taken place in
them. But while employed in that work, hearing of the persecution which Nero was
carrying on against the Christians in Rome, on pretence that they had set fire to the
city, and judging that his presence in Rome might be of use to the brethren in their
distress, he resolved to go thither. I suppose the apostle sailed for Italy with Titus
in the end of the summer sixty-five, leaving Trophimus sick at Miletus, a city of
Crete. [2 Tim. iv. 20.] For that Titus was in Rome with Paul during his second
imprisonment is certain from the 2 Tim. iv. 10, where the apostle informed Timothy
that Titus was one of those who had fled from the city through fear, and had gone into
Dalmatia; but whether with or without his approbation the apostle doth not expressly
S3LW.
Čontinuing the same history, he proceeds to relate, in his preface to the second
epistle of Timothy, that Paul, on his arrival at Rome, taking an active part in the
affairs of the Christians, soon became obnoxious to the heathen priests and to the
idolatrous rabble, who hated the Christians as atheists, because they denied the gods
of the empire, and condemned the established worship. Wherefore, being discovered
to the magistrates, probably by the unbelieving Jews, as the ringleader of the hated
sect, he was apprehended, and closely imprisoned as a malefactor. [2 Tim. 11. 9]
This happened in the end of the year sixty-five, or in the beginning of sixty-six. The
apostle has not informed us directly what the crime was which the heathen magistrates
of THE ApostLE PAUL. 467
laid to his charge. If it was the burning of the city, which the emperor falsely imputed
to the Christians in general, his absence from Rome when the city was burnt being a
fact he could easily prove, it was a sufficient exculpation of him from that crime.
Probably, therefore, the magistrates accused him of denying the gods of the empire,
and of condemning the established worship. In this accusation, it is natural to suppose
the unbelieving Jews joined, from their hatred of Paul's doctrine ; and, among the
rest, Alexander, the Ephesian coppersmith, who, having, as it would seem, apostatized.
to Judaism, had blasphemed Christ and his gospel ; and, on that account, had been.
lately delivered by the apostle to Satan. [T Tim. i. 20.] This virulent judaizing
teacher happening to be at Rome when Paul was apprehended, he, in resentment
of the treatment received from the apostle, appeared with his accusers when he made
his first answer, and, in the presence of his judges, contradicted the things which he
urged in his own vindication. So the apostle told Timothy, 2 epist. iv. 14, JAlexander
the coppersmith did me much evil : for he greatly opposed our words. The rest of the
unbelieving Jews were not a little enraged against Paul for preaching that Jesus Christ,
being lineally descended from David, was heir to his throne : that, being raised from
the dead, his right to rule the Gentiles was thereby demonstrated ... and that the Gentiles
were to be saved through faith in him, without obeying the law of Moses. These
things they urged against Paul as crimes worthy of death, on pretence that they sub-
verted not only the law of Moses, but the laws of the empire. The hints which the
apostle hath given us of the things laid to his charge, and of the particulars which
he urged in his own vindication, lead us to form these conjectures. [2 Tim. ii. 8.]
Remember Jesus Christ, of the seed of David, was raised from the dead according to
any gospel. [9.] For which I suffer evil unto bonds, as a malefactor. [10.] For this
cause I patiently bear all things, on account of the elected, that they also may obtain
the salvation which is by Jesus Christ with eternal glory. Such were the crimes of
which Paul was accused by his enemies. The answers which he made to their accu-
sations are insinuated, 2 Tim. iv. 17, However, the Lord'stood by me, and strengthened
me, that through me the preaching might be fully declared, and all the Gentiles might
hear. The Lord strengthened him fully to declare, in the presence of his judges and
accusers, what he had preached concerning the supreme dominion of Christ, his right to
rule all the Gentiles as the subjects of his spiritual kingdom, his power to save them
as well as the Jews, together with the nature and method of their salvation. He like-
wise told Timothy that the Lord strengthened him thus fully to declare what he had
preached, that all the Gentiles might hear of his courage and faithfulness in maintaining
their privileges. To this bold declaration of his preaching concerning Christ, the
apostle told Timothy he was animated by considering, that if we die with him, we
shull also live with him. If we suffer patiently, we shall also reign with him. If we
deny him, he also will deny us. [2 Tim. ii. 11, 12.] To conclude: the evident reason-
ableness of the things which the apostle advanced in answer to the accusations of his
enemies, and the confidence with which he urged them, made, it seems, such au.
impression on his judges, that, notwithstanding they were greatly prejudiced against
him, and showed themselves determined to take his life, they did not then condemn
i. ; but sent him back to his prison, thinking it necessary to give him a second
lea 1 1119°.
How long the apostle remained in prison before he was allowed to make his first
answer doth not appear. Neither do we know what length of time elapsed between
his first and second answers. Only from his desiring Timothy, after making his first:
answer, to come to him before winter, we may conjecture that he made his first answer:
3 O 2.
468 LIFE AND writings
early in the summer of the year sixty-six, and that he thought it might be a considerable
time before he would be brought to a second hearing. -
Soon after his first answer, therefore, in the year sixty-six, the apostle wrote his
second epistle to Timothy, to inform him of what had happened to him since his coming
to Rome, namely, that he was closely imprisoned as a malefactor, and that he had
spoken for himself in the hearing of his judges. Also he gave him some hints of the
crimes which his enemies laid to his charge, and of the answers which he had made to
their accusations, and of the principles by which he was emboldened to make these
answers. Moreover, he told him, that although his judges had not yet condemned
him, he had not the smallest hope of escaping when he should be brought to a second
hearing ; that his accusars and judges had shewed themselves so enraged against him
before he made his first answer, that when he was brought into the court, neither any
of the Roman brethren, nor any of the brethren from the provinces, nor any of his own
fellow-labourers who were then in the city, appeared with him ; but all forsook him :
that during his trial, his judges shewed such an extreme hatred of the Christians
and of their cause. that all his assistants, except Luke, had fled from the city, fearing
that they likewise would be apprehended and put to death : that being thus deserted
by his friends and fellow-labourers, and having no hope of escaping, he had a great
desire to enjoy Timothy's company during the short time he had to live. He therefore
requested him to come to him before winter. Yet being uncertain whether he should
live so long, he gave in this letter a variety of advices, charges, and encouragements,
with the solemnity and affection of a dying parent ; because, if he should be put to
death before Timothy came, the loss would in some measure be made up to him by the
things written in this letter. -
These particulars, which are all either expressed or insinuated in the apostle's second
epistle to Timothy, shew clearly that it was written not long before the apostle's
death, the time of which may be determined with a good degree of probability by the
following circumstances. The emperor Nero having set fire to the city on the tenth
of July, A. D. 64, to remove the odium of that nefarious action which was generally
imputed to him, he endeavoured to make the public believe it was perpetrated by
the Christians, who, at that time, were become the objects of the popular hatred, on
account of their religion. For, as if they had been the incendiaries, he caused them
to be sought out, and put to death in the most barbarous manner. So Tacitus informs
us, Annal. Lib. xv. c. 44, and Suetonius, Ner. c. 16. This is what is commonly called
the first general persecution of the Christians. Wherefore, as the ancients, with one
voice, have reported that the apostle Paul was put to death at Rome by Nero in this
persecution, we cannot be much mistaken in supposing that his death happened in
the end of the year sixty-six, or in spring sixty-seven, in the thirteenth year of Nero's
reign. - - º •
Eusebius, Jerome, Maximus, and other antient authors, content themselves with
doing little more than affirm that the apostle Paul was beheaded at Rome under Nero ;
so that the largest account concerning this event is taken from Abdius, a very suspicious
author. He says, that after the crucifying of Peter, and the ruin of Simon Magus,
Paul, yet remaining in free custody, was dismissed, and delivered at that time from
martyrdom by God’s permission, that all the Gentiles might be replenished by his
preaching of the gospel. He says also, that while Paul was thus employed at Rome,
he was accused to the emperor, not only for teaching new doctrine, but also for stirring
up sedition against the imperial government. For this, he being called before Nero,
and demanded to shew the order and manner of his doctrine, there declared what his
of THE APOSTLE PAUL. $3%
doctrine was, namely, to teach all men peace and charity, how to love one another,
and to prefer one another in honour ; that rich men should not be puffed up with
pride, nor trust in their uncertain treasures; but in the living God ; that poor men
should learn to be satisfied with their condition, rejoicing in their poverty with a hope,
and having food and raiment be therewith content ; that fathers should bring up their
children in the fear of God, and that children should obey their parents ; that husbands
should love their wives, and wives reverence their husbands ; that citizens and subjects
should pay tribute to Caesar, and render due obedience to inferior magistrates ; that
masters should be courteous to their servants, and servants faithful to their masters ;
and lastly, that this doctrine was not taught him by men, but by Jesus Christ, and the
Father of glory, who spake to him from heaven, and commanded him to preach the
gospel, assuring him that whosoever believed his word should not perish, but have
everlasting life. After having made this declaration, he was condemned to be beheaded,
and two of the emperor's guards, Ferega and Parthemius, were ordered to conduct
him to the place of execution. These men beseeching Paul that he would afford
them instruction, he prayed for them, and assured them they should be hereafter
baptized at his sepulchre. After praying, he gave up his neck to the stroke, and ex-
changed a life of trouble for immortal felicity.
Dr. Macknight, who conceives that the apostle Paul was chosen by Christ instead
of Matthias, sums up his character in the following words.
“ In the choice of this new apostle, Jesus had a view to the conversion of the Gen-
tiles, which, of all the services allotted to the apostles, was the most dangerous and
difficult. For the person engaged in that work had to contend with the heathen priests,
whose office and gains being annihilated by the spreading of the gospel, it was to be
expected that they would oppose its preachers with an extreme rage. He had to contend
likewise with the unbelieving Jews living in the heathen countries, who would not
fail to inflame the multitude against any one who should preach salvation to the Gen-
tiles, without requiring them to obey the law of Moses. The philosophers too were
to be encountered, who, no doubt, after their manner, would endeavour io overthrow
the gospel by argument ; whilst the magistrates and priests laboured to destroy it by
persecuting its preachers and abettors. The difficulty and danger of preaching to
the Gentiles being so great, the person who engaged in it certainly needed an uncommon
strength of mind, a great degree of religious zeal, a courage superior to every danger,
and a patience of labour and suffering not to be exhausted, together with much pru-
dence to enable him to avoid giving just offence to unbelievers. Besides these natural
talents, education and literature were necessary in the person who attempted to con-
vert the Gentiles, that he might acquit himself with propriety when called before
kings, and magistrates, and men of learning. AH these talents and advantages Saul
of Tarsus possessed in an eminent degree ; and, being a violent persecutor of the
Christians, his testimony to the resurrection of Jesus would have the greater weight
when he became a preacher of the gospel. Him, therefore, the Lord Jesus determined
to make his apostle in the room' of Judas ; and, for that purpose, he appeared to him
from heaven as he journeyed to Damascus to persecute his disciples. And, having
convinced him of the truth of his resurrection by thus appearing to him in person,
he commissioned him to preach his resurrection to the Gentiles, together with the
doctrines of the gospel, which were to be made known to him afterwards by revelation,
saying to him, [Acts xxvi. 16.] I have appeared to thee for this purpose, to make thee a
minister and a witness both of those things which thou hast seen, and of those things
in the which I will appear unto thee : delivering thee from the people and from the
Gentiles unto whom now I send thee: to open their eyes, and to turn them from
º,
470 LIFE AND writings
darkness, &c. Such was the commission which Jesus, in person, gave to Saul of
Tarsus, who afterwards was called Paul ; so that, although he had not attended Jesus
during his ministry, he was, in respect both of his election and of bis fitness for it.
rightly numhered with the apostles.
“Here also it must be remembered to the honour of the apostle Paul, that, being
made an apostle for the purpose of converting the idolatrous Gentiles, he laboured
in that department more abundantly than all the other apostles. After having the
gospel revealed to him by Christ, [Gal. i. 12.] and after receiving the power of working
miracles, and of conferring miraculous gifts on them who should believe, [2 Cor. xii.
12, 13.] he first preached in Damascus, then went to Jerusalem, where he was
introduced to Peter and James. But the Jews in that city, who were enraged against
him for deserting their party, endeavouring to kill him, the brethren sent him away to
Cilicia, his native country. From that time forth St. Paul spent the greatest part
of his life among the Gentiles, visiting one country after another with such unremitting
diligence, that at the time he wrote his epistle to the Romans, [chap. xv. 19.] from
Jerusalem, and round about as far as Illyricum, he had fully preached the gospel of
Christ. But, in the course of his labours, having met with great opposition, the
Iord Jesus appeared to him on different occasions to encourage him in his work ;
and, in particular, caught him up into the third heaven. So that, not only in respect
of his election to the apostolic office, but in respect of the gifts and endowments
bestowed on him to fit him for that office, and of the success of his labours in it,
St. Paul was not inferior to the very chiefest apostles, as he himself affirms.
‘‘ I have said that Paul excelled his brethren apostles by reason of the abundance
of the revelations that were given to him. By this, however, I do not mean that his
discourses and writings are superior to theirs in point of authority. The other apostles,
indeed, have not entered so deep into the Christian scheme as he hath done; yet, in
what they have written, being guided by the same Spirit which inspired him, their
declarations and decisions, so far as they go, are of equal authority with his. Never-
theless, it must be remembered, that it is St. Paul chiefly, who, in his epistles, as shall
be shewn immediately, hath explained the gospel economy in its full extent, hath shewn.
its connection with the former dispensations, and hath defended it against the objectious
by which infidels, both in antient and modern times, have endeavoured to over-
throw it. - º t
“ In confirmation of this account of the superior illumination of the apostle Paul,
I now observe, that the greatness of the mercy of God, as extended to all mankind,
was made kuown to him before it was discovered to the other apostles, namely, in the
commission which he received at his conversion to preach to the Gentiles the good
news of salvation through faith, that they might receive forgiveness of sin, and inheri-
tance among them that are sanctified by faith. [Acts xxvi. 18.] So that he was the
first of the apostles who by Christ's command, declared that faith and not circumcision
was necessary to the salvation of the idolatrous Gentiles. ... And as St. Paul early
communicated to his brethren apostles the gospel which he preached among the
Gentiles, [Gal. ii. 2..] it seems to have been by him that Christ first made known to
the other apostles the extent of the divine mercy to mankind. For that the apostles,
besides discovering to each other the revelations which they received, read each other's
writings, is plain from the character which Peter hath given of Paul’s epistles. [2 Pet.
iii. 15, 16. -
** It is # Paul who hath informed us. that sin and death were permitted to enter.
into the world and pass through to all men by the disobedience of oue man; because
God determined, by the obedience of a greater man, to bestow resurrection from tha.
OF THE APOSTLE PAUL, 471
dead on all men, and to give all an opportunity of obtaining righteousness and life under
a more gracious covenant than the former procured for them by the merit of that
obedience. . . - -
“ It is St. Paul who, in his learned epistle to the Hebrews, hath largely explained
and proved the priesthood and intercession of Christ ; and hath shewn that his death
is considered by God as a sacrifice for sin, not in a metaphorical sense, and in accom-
modation to the prejudices of mankind, but on account of its real efficacy in procuring
pardon for penitents: that Christ was constituted a priest by the oath of God : that
all the priests and sacrifices that have been in the world, but especially the Levitical
priests and sacrifices, were emblems of the priesthood, sacrifice, and intercession of
Christ: and that sacrifice was instituted originally to preserve the memory of the
revelation which God made at the fall concerning the salvation of mankind through the
death of his Son, after he should become the seed of the woman.
“ It is this great apostle who hath most fully explained the doctrine of justification,
and hath shewn that it consists in our being delivered from death, and in our obtaining
eternal life through the obedience of Christ : that no sinner can obtain this justification
meritoriously through works of the law ; that though faith is required as the condition
thereof, justification is still the free gift of God through Jesus Christ; because no
works which men can perform, not even the work of faith itself, hath any merit with
God to procure pardon for those who have sinned : that this method of justification,
having been established at the fall, is the way in which mankind, from the beginning
to the end of time, are justified; and that, as such, it is attested both by the law and by
the prophets. -
“ It is St. Paul who, by often discoursing of the justification of Abraham, hath
shewn the true nature of the faith which justifies sinners: that it consists in a strong
desire to know, and in a sincere disposition to do, the will of God : that it leads the
believer implicitly to obey the will of God when made known : and that even the hea-
thens are capable of attaining this kind of faith, and of being saved through Christ.
Also it is this apostle who, by penetrating into the depth of the meaning of the covenants
with Abraham, hath discovered the nature and greatness of those rewards which God
taught mankind, even in the first ages, to expect from his goodness ; and who hath
shewn the gospel, in its chief articles, was preached to Abraham and to the Jews, nay,
preached to the antediluvians, in the promise that the seed of the woman should bruise
the head of the serpent. So that the gospel is not a revelation of a new method of
justification, but a more full publication of the method of justification mercifully esta-
blished by God for all mankind from the very beginning. -
“ It is the apostle Paul chiefly, who, by proving the principal doctrines of the gospel
from the writings of Moses and the prophets, hath shewn that the same God who
spake to the fathers by the prophets did, in the last days of the Mosaic dispensation,
speak to all mankind by his Son : that the various dispensations of religion under
which mankind have been placed are all parts of one great scheme, formed by God for
saving penitent sinners : and, in particular, that there is an intimate connection between
the Jewish and the Christian revelations ; that the former was a preparation for the
latter: consequently those writers shew great ignorance of the divine dispensations,
who, on account of the objections to which the law of Moses, as a rule of justification,
is liable, and on account of the obscurity of the antient prophecies, wish to disjoin the
Jewish and Christian revelations. But all who make this attempt, do it in opposition
to the testimony of Jesus himself, who commanded the Jews to search their own scrip-
tures, because they are they which testify of him [John v. 39.]; who, in his conver-
* tion with the disciples on the road to Emmaus, beginning at Moses and all the
472 LIFE AND writings
prophets, expounded unto them from all the scriptures the things concerning himself;
[Luke xxiv. 27.] and who told them, verse 44, That all things must be fulfilled which
ºre written in the law of Moses, and in the prophets, and in the psalms, concerning him.
The attempt is made in opposition also to the testimony of the apostle Peter, who,
speaking to Cornelius of Christ, said, To him give all the prophets witness, that through
his name, whosoever believeth in him shall receive remission of sins. [Acts x. 43.]
The Jewish and Christian revelations, therefore, are so closely connected, that if
the former is removed as false, the latter must of necessity fall to the ground.
“ It is the apostle of the Gentiles who hath set the Sinaitic covenant, or law of
Moses, in a proper light; by shewing that it was no method of justification even to the
Jews, but merely their national law delivered to them by God, not as governor of the
universe, but as king in Israel, who had separated them from the rest of mankind,
and placed them in Canaan under his own immediate government as a nation, for the
purpose of preserving his oracles and worship amidst that universal corruption which
had overspread the earth. Accordingly, this apostle hath proved, that, seeing the law
of Moses contained a more perfect account of the duties of morality, and of the demerit
of sin, than is to be found in any other national law, instead of justifying, it condemned
the Jews by its curse, especially as it prescribed no sacrifice of any real efficacy to
cleanse the consciences of sinners, nor promised them pardon in any method whatsoever :
and that by the rigour of its curse, the law of Moses laid the Jews under the necessity
of seeking justification from the mercy of God through faith, according to the tenor
of the covenant of Abraham, which was the gospel and religion of the Jews. Thus,
by the lights which St. Paul hath held up to us, the impious railings of the Manicheaus
against the law of Moses, and against the God of the Jews, the author of that law,
on the supposition that it was a rule ofjustification, are seen to be without foundation ;
as are the objections, likewise, which modern deists have urged against the Mosaic
revelation, on account of God’s dealings with the Israelites.
“ It is St. Paul who hath most largely discoursed concerning the transcendant
greatness of the Son of God above angéls and all created beings whatever ; and who
hath shewn that, as the reward of his humiliation and death in the human nature,
he hath, in that nature, obtained the government of the world for the good of his church,
and will hold that government till he hath put down the usurped dominion which the
apostate angels have so long endeavoured to maintain in opposition to the righteous
government of God : that as the last exercise of his kingly power, Christ will raise
the dead, and judge the world, and render to every one according to his deeds : and
that when all the enemies of God and goodness are thus utterly subdued, the Son
will deliver up the kingdom to the Father, that God may be over all in all
places. *. g’
“ It" is this great apostle who hath made known to us many of the circumstances
and consequences of the general judgment not mentioned by the other apostles. For
besides repeating what Christ himself declared, that he will return a second time to
this earth, surrounded with the glory of his Father, and attended by a great host of
angels; that he will call all the dead forth from their graves; and that, by his sentence
as judge, he will fix the doom of all mankind irreversibly ; this apostle hath taught
us the following interesting particulars : that the last generation of men shall not die;
but that in a moment, in the twinkling of an eye, Christ will change such of the righ-
teous as are alive upon the earth at his coming. And, having said nothing of Christ’s
changing the wicked, the apostle has led us to believe that no change shall pass on them,
consequently that the discrimination of the righteous from the wicked shall be made
from the difference of the body in which the one and the other shall appear before the
og THE APOSTLE PAUL. 473
* *
tribunal, and that no particular inquiry into the actions of individuals will be needed
t; determine their different characters. The character of each will be shewn to all,
by the nature of the body in which he appears to receive his sentence. The same
apostle has taught us, that after sentence is pronounced upon all men, according to their
true characters thus visibly manifested, thºrighteous shall be caught up in the clouds,
to join the Lord in the air; so that the wicked being left alone on the earth, it follows
that they are to perish in the flames of the general conflagration. He further informs
us, that the righteous, having joined the Lord in the air, shall accompany him in his
return to heaven, and there live in an embodied state with God, and Christ, and the
angels, to all eternity. . . . . . . . . . . g.º. . . . . . . . . . .
* It is St. Paul who hath given us the completest account of the spiritual gifts which
were bestowed in such plenty and variety on the first Christians for the confirmation
of the gospel. Nay, the form which the Christian visible church has taken under the
government of Christ, is owing, in a great measure, to the directions contained in his
writings, . Not to mention, that the different offices of the gospel ministry, together
with the duties and privileges belonging to these offices, have all been established in
consequence of his appointment. . . * , t º
& ſ i. It is St. Paul who, in his first epistle to the Thessalonians, hath given us a
formal pióðf of the divine original of the gospel, which, though it was originally
jº fºr the learned Greeks of that age, hath been of the greatest use ever since in
confirming believers in their most holy faith, and stopping the mouths of adversaries.
“ The foregoing account of the matters, contained in the writings of the apostle
Paul shews, that whilst the inspired epistles of the other apostles deserve to be read
with the utmost attention, on account of the explications of particular doctrines and
facts which they contain, and of the excellent precepts of piety and morality with which
they abound, the epistles of Paul must be regarded as the grand repository in which
the whole of the gospel doctrine is lodged, and from which the knowledge of it can be
drawn with the greatest advantage. And therefore, all who wish to understand true
Ghristianity, ought to study the epistles of this great apostle with the utmost care.
In them, indeed, they will meet with things hard to be understood. But that circum-
stance, instead of discouraging, ought rather to make them more diligent in their
endeavours to understand his writings, as they contain information from God himself
...'s matters which are of the utmost importance to their temporal and eternal
welfare.” - .*

3 P
474. LIVES or THE Evangelists:
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&ntroductory remark---Matthew--his life-the date of his gospel-º-the-language in which
it was written--to whom it was addressed-life gfºſſark-i-his gospell-when written—-
whether an epitome of Matthew—peculiarities in Mark-ºff of Luke ºhiº, gospel-
when it was written-plan of the four evangelists---life of John--date of his gospel—-
his design in writing it---remarks on its last chapter---the moderation of ;
in speaking of our Lord's enemies--their means ºf information--credibili §§f 'their
testimony--preaching and death of Matthew---the labours of Mark---his death--
Luke writes the Acts---accounts of his death ancertain-4-John writes his first epistle---
evidences of its authentitity---his design in writing it—when and where it was written,
and to whom it was addressed---who is to be understood by antichrist---remarks on the
second and third of John---the apocalypse--continuation of the life of John—-remark-
able story of his conduct towards a young man-hit death. . . . . • ?
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*
IN whatever point of view we consider the conduct of our adorable Redeemer; we
shall discover the most striking controversy between the spirit by which he was actuated,
and the motives that influenced the most celebrated conquerors. Alexander, Caesar,
and the mighty Timur, were men formed of the same clay with ourselves, exposed to
all the infirmities incident to human nature, and possessed of a legal authority over the
persons and properties of comparatively but a few of mankind. They extended their
command by acts of violence and deceit, waded through slaughter to the throne of
empire, and then, in too many instances, shut the gates of mercy upon their fellows.
Yet, as they fancied that there was something honorable in their crimes, they were
anxious to find able and eloquent historians, who might transmit to posterity the
memory of their achievments. Christ, on the contrary, though by nature he was rich,
for our sakes became poor. Being in the form of God, he thought it no robbery to be
equal with God ; but made himself of no reputation, and took upon him the form of a
servant, and was made in the likeness of men ; and being found in fashion as a man,
he humbled himself, and became obedient unto death, even the death of the cross. He
was, indeed, a king, having an unquestionable right to universal dominion ; yet he
asserted not this claim by the battles of the warrior, but by the preaching of his word,
and confirmed it by miracles of mercy, which were performed as well on his enemies
as on his friends. Not one transaction of his spotless life shrinks from the severest
scrutiny of impartial justice; but as he did not wish the propagation of his religion
Jº ...”
lives of THE EvangeliSTs. 475
to result frºm the exertion of distinguished human abilities, he was content to have his
history recorded by the most artless writers, all of whom, Luke only excepted, were
plain untutored men, who simply noted down such of the words and actions of their
Master as they either witnessed or were credibly informed of, leaving them to make
their own impression on the mind of the reader. -
Concerning Matthew we have here but little to observe. He was originally a
publican ; and not only forsook a gainful employment for the sake of Christ, but made
a feast to testify his joy on account of his conversion. He does not appear to have
been at all distinguished from his brethren, but associated regularly with them from
the time of his being called by Jesus to the descent of the Spirit at the feast of
Tentecost. . . . - - - . . .
The time when the gospel of Matthew was written has been much disputed. Euse-
bius only says, that when Matthew was about to go to other people, he delivered his
gospel to the Hebrews in their own language, without telling us when it was that Mat-
thew left, Judea. Dr. Lardner observes, that Theophylact, in the eleventh century,
and Euthymius, in the twelfth, say that Matthew writ in the eighth year after our
Saviour's ascension; Nicephorus Callisthi; in the fourteenth century, says that Matthew
writ about fifteen years after Christ's ascension ; and the Paschal Chronicle, in the
seventh century, intimates the same thing. None of those writers expressly refer to
more antient authors for their opinion. But it may be reckoned probable, that they
collected it from the history in the Acts, and from the forementioned passage in Euse-
bius. They who thought that Matthew and the other apostles left Judea soon after
the conversion of Cornelius, supposed his gospel might be writ in the eighth year of our
Lord's ascension. And they who think that the apostles did not leave Judea to go to
the Gentiles till the council of Jerusalem, [Acts xv.] supposed Matthew’s gospel
to have been writ in the fifteenth year of our Lord’s ascension, of the vulgar account,
forty-nine ; but neither had for their opinion the express authority of Eusebius, or
any other very antient writer. It is well known to be very common to insert articles
in chronicles and such-like works. This article concerning the time of Matthew’s
gospel is probably a late edition. . . . . . . . . . . . . . .
According to the testimonies of most of the antients, as Papias, A. D. l 16, Ireneus,
in 178, Origen, in 230, Eusebius, in 815, Athenasius, Cyril of Jerusalem, Epiphanius,
Gregory Nazianzen, Theodore Mopsuestia, Jerome, Chrisostom, &c. this gospel
was written in the Hebrew or Syriac language, which was then common in Judea ;
but the Greek version of it, which now passes for the original, is said to be as old as the
apostolical times. However, many learned moderns, as Erasmus, Calvin, Le Clerc, &c.
are of opinion that this gospel was first written in Greek, which was much used at that
time throughout all the Roman empire, and particularly in Judea ; and it is alledged,
that Papias, who first advanced this opinion, was a weak and credulous man. Le Clerc,
Jones, Basmage, Lardner, &c. are of this opinion. Dr. Lardner observes on this point,
that if St. Matthew did not write till about thirty years after our Lord’s ascension,
which he thinks most probable, he would use the Greek language; but if he wrote
his gospel within the space of eight years after Christ's ascension, it is most likely
that he wrote in the Hebrew. He adds further, that there was very early a Greek
gospel of St. Matthew cited and referred to by Clement of Rome Ignatius, Polycarp,
Justin Martyr, and others ; that many of the antients do not seem to have fully believed
that Matthew wrote in Hebrew, because they have shewn very little regard to the
Hebrew edition of it ; that there are not, in our Greek gospel of St. Matthew, any
marks of a translation; that there is no where any probable account who translated
this gospel into Greek; and, besides, as the Greek gospel was translated into Hebrew .
476 - LIVES OF THE EVANGELISTS.
inyery early days of Christianity, many, not examining it particularly, nor indeed being
able to do it for want of uriderstanding the language, might conjecture that it was
first writ in Hebrew. Hence, according to Dr. Lardner, sprung the opinion that
Matthew published his gospel at Jerusalem or in Judea, for the Jewish believers, and
at their request, before he went abroad to other people ; whereas, he apprehends that
this gospel, as well as the others, were writ and intended for believers of all nations;
and that the Nazarene gospel was St. Matthew's gospel translated from Greek, with
the addition of some other things taken from the other gospels, and from tradition.
Allowing the date of the gospel already assigned, he cannot conceive the reason why
Matthew should write in Hebrew any more than any other of the evangelists; for
it may be reckoned highly probable, or even certain, that he understood Greek before
he was called by Christ to be an apostle. Whilst a publican, he would have frequent
occasions both to write and to speak Greek, and could not discharge his office without
understanding that language. Lardner's credibility, &c., vol. xv. chap. 5.
In whatever language this gospel was written, thc author appears to have considered
himself as one who addressed a people well acquainted with the subjects of its history.
For, notwithstanding the particulars which are mentioned by him are of the most won-
derful nature, he evidently takes no pains to obviate those objections that he must be
sensible would occur to persons who were unacquainted with those remarkable events.
He has given no explication of the manners and customs of the Jews. Throughout
the whole of his history he has not given us so much as one date, whereby the reader
can form a judgment of the age. in which the transactions happened which he has
recorded ; so that the time when these events took place can only be fixed from his
mentioning the names of Herod, Archelaus, and Pilate. Thus it pretty plainly appears
that Matthew wrote immediately for the Jews.
There is little reason to doubt but that the evangelist Mark was the same as John
Mark, the son of a pious woman called Mary, who lived at Jerusalem, and was an
early convert to the religion of Christ. We find, from the history of the Acts, that
the disciples used frequently to meet at her house for religious exercises; and that
Peter, being well acquainted with this practice, immediately repaired thither after his
miraculous release from imprisonment. She was the sister of Barnabas, as appears
from Col. iv. 10. Therefore, when Barnabas and Paul went to preach to the Gentiles,
Barnabas took with him his nephew Mark, in quality of their minister or assistant.
[Acts xiii, 5.] When, however, they had arrived at Perga, Mark, discouraged by
the difficulties of the way, forsook the apostles, and returned to Jerusalem. On this
account, Paul refused to accept of him as a companion on a second journey, notw ith-
standing Barnabas so vehemently urged it, that their dispute led to their pursuing
separate plans. [Aets xv. 36.41.] A complete reconciliation afterwards, took place
between Mark and Paul, as is certain from the terms in which the evangelist is men-
tioned in several epistles. He was, probably, a Levite, as his uncle Barnabas was of
that order. * & *
Concerning the gospel of Mark, Eusebius gives us the following account, in the
second book of his Ecclesiastical History. “When, therefore, the divine word had
come to them, (i. e. to the inhabitants of Rome) the power of Simon became imme-
diately extinct, and, together with the man himself, utterly perished , But so great a
splendor of piety shined upon the minds of the hearers of the divine word, that they
did not rest satisfied with having once heard him, nor with having enjoyed the unwritten
instruction of the celestial word; but intreated with much importunity Mark, to whoma
the gospel was ascribed, who was then a follower of Peter, that he would leave with
them some written memorial of that doctrine which they had heard preached, nor did
Lives of THE Evangelists 477
'they desist till they had prevailed upon the man, and thus gave occasion for the writing
of the gospel according to Mark. They say also that Peter, being informed by the
Holy Spirit of what was done, was exceedingly delighted with the ardent desire of the
mén, and authorized the writing to be publicly read in the churches. Clement relates
this story, in the sixth book of his Institutes, to whom Papias, bishop of Hierapolis,
may be joined as a witness. Peter also mentions. Mark in his first epistle, which is
reported to have been written at Rome, as he himself intimates, calling it, by a figure,
Babylon, when he says, the church which is at Babylon chosen, together with you, and
.Marcus ſhy son, salute you.” . . . . . . . . . . . . . . .
In confirmation of this account of Eusebius, it is observed, that many circumstances
tending to Peter's honour are omitted in this gospel, though mentioned by other
evangelists. Some have supposed it’ was written in Latin, but it is most generally
admitted to have been composed in Greek. It is remarkable, that some of the antient
heretics were more partial to this gospel than to any other. . . . . . . . . . . .
Jerome was of opinion that Mark abridged Matthew's gospel. But the characters
of an abridgement do by no means agree to that work; for, in the first place, the order
observed in it is different from the order found in Matthew. Secondly, Mark is some-
times more full in his accounts of things than Matthew. For example, he relates the
storm at sea. [chap. iv. 35.]—the cure of the demoniac of Gadara. [v. 1.]—the
healing of the woman that liãd the flux of blood :—the resurrection of Jairus'
daughter : [v. 21.]—the Baptist's death : [vi. 14.]—the conversation with the
Pharisees in Galilee about eating with unwashen hands. [vii. 1.]—the cure of the
epileptic boy after the transfiguration: [ix. 14.]—the miracle wrought on the blind
beggars at Jericho: [x. 46.]—the cursing of the fig-tree : [xi. 12.]—and the question
concerning the great commandment in the law : ; 28.J. more distinctly and with
more circumstances than Matthew or even Luke. Thirdly, Mark has recorded things
which Matthew has omitted altogether : such as the parable of the seed which sprang
up silently : [iv. 26.]—the miracles wrought on the stammerer of Decapolis : [vii. 31.]
—and on the blind man of Bethsaida : [viii. 22.]—the person who followed not Jesus
as his disciple, and yet cast out devils in his name: [ix. 38.]—the histories of the widow
that cast two mites into the treasury, [xii. 41.]—and of the young man that followed
Jesus when he was apprehended : [xiv. 51.]—lastly, our Lord's appearance to Mary
Magdalene after his resurrection, and his ascension into heaven, both of them omitted
by Matthew, are related Mark xvi. 9. These things, duly considered, cannot but
incline one to believe that Mark was himself an eye-witness of our Lord's life ; at least,
they render it certain he had the fullest information thereof from those who were
the eye-witnesses ; so far was he from transcribing or copying the work of another.
Eusebius, Lib. iii, cap. 39, mentions a tradition of Papias, in which John the pres-
byter is said to have affirmed, “That Mark, Peter's interpreter, wrote faithfully
whatever he heard, but not in the order wherein the things were said and done by
Christ; for he neither heard nor followed Christ ; but was a companion of Peter,
and wrote his gospel rather with a view to the people's profit, than with a design to
give a regular history.” If this tradition is true, the order observed in Luke heing
the same with that in Mark. cannot be the right order. But the truth of the tradition
may justly be doubted, because it is contradicted, not only by Luke, who, in his
preface, tells us that he designed to give a regular history, but by Mark also, who
frequently asserts the order of his own narration. Besides, Epiphanius affirms that
Mark was one of the seventy disciples. Nay, he is more particular still ; for he tells
us he was one of those who were offended at the words of Christ, [John vi. 44.] and
$478 ‘Lives of THE Evangelists.
Who forsook him ; but that he was afterwards reclaimed by Peter, and, being filled
with the Spirit, wrote a gospel. - . . . . x - s .
Eusebius and Jerome assert that Luke was a Syrian, a native of Antioch, but do not
determine whether he was of Jewish or Gentile extraction. This has been a subject
of much dispute. They who believe him to have been a Jew, urge, in defence of their
opinion; that the apostle Paul was possessed of too much prudence to have employed
him as he did in preaching the gospel in Judea, and even in Jerusalem, if he had not
undergone circumcision, a rite which was expressly forbidden to the Gentile converts.
Others conclude him to have been a Gentile, because that Paul, in his epistle to the
Colossians, Echáp. iv. 10, 11, compared with verse 14.] expressly distinguished Luke
from his fellow-labourers of the circumcision. To this it has been thought sufficient
to reply, that Timothy is spoken of in a similar way, and that in both instances no more
seems to be theaſt than that they were not Hebrews of the Hebrews, but had one of
their two parents a Gentile. . . . . . ; .
Many learned men have supposed that Lucius, mentioned Rom. xvi. 21, is the
sāme with Lucius of Cyrene, spoken of Acts xiii. 1, and that, in both passages, the
evangelist Luke is intended. If these suppositions may be admitted, we shall obtain
some knowledge both of Luke's character and history. From Acts xi. 19.21, xiii.
H::4, it'appears he was an early Jewish believer ; and, together with others, was very
serviceable in propagating the gospel both among the Jews and Gentiles out of Judea.
Tt is also thought that his native place, Cyrene, gives reason to think that one of his
parents hight be a Greek. . . . . . * : * ~ . . . . . . . . *
*Some have supposed that “Luke was one of Paul’s converts, and others, that he
was one of the seventy disciples; but nothing decisive bas been advanced in support of .
either position. . . ." . . . . . . . . . . . . . . . . . . . -
*It'ís generally believed that Luke was a physician, because [Col. iv. 14.] the
#postie says, Luke, the beloved physician, and Denias, greet you. But some call this
in question, pretending that if the apostle had been there speaking of the evangelist,
it would have been" superfluous to have mentioned the occupation of a person so well
known. They affirm, therefore, that: Luke the physician was a different person from
Luke the "evangelist. But those who espouse the common notion support it by this
argument, that though Luke be here styled by his profession, yet, being joined with
I)émas, he must be the evangelist ; because, in the other passages wherein the opinion
of all the 'evangelist is spoken of, he is joined with Demas, and both are called Paul’s
fellow-labourers. [Philemon, verse 24, 2 Tim. iv., 10, 11.]. This argument is the
more to be regarded, that the epistle to the Colossians, in which Luke is styled the
F." was sent at the same time with that to Philemon, who was an inhabitant of
ofossé. “. . . ; . . . . . . . . . . . . .
What is certain concerning this evangelist, from his own history of the Acts, is,
that he often attended Paul in his travels, and was his fellow-labourer in the gospel.
The first time he speaks of himself as Paul's companion, is Acts xvi. 10, where, using
in his narration the first person plural, he intimates that he was one of Paul's company
at Treas, before he took ship to go into Macedonia. He went with him, therefore,
from Troas to Samothrace, then to Neapolis, and after that to Philippi. But it is
observable, that, having finished his account of the transactions at Philippi, he changes
his style from the first to the third person plural, [chap. xvii. 1.] nor does he any
more speak of himself, till Paul was departing from Greece with the collection for the
saints in Judea. [Acts xx. 6..] Here, therefore, he joined him again, accompanying
him through Macedonia to Troas, and from thence to Jerusalem, where he abode
Lives of THE Evangelists. A79
with him. After this, Paul, being sent prisoner to Rome, Luke attended him to that
city, and remained with him for his assistance, as is plain from the salutations which
are contained in the epistles which Paul wrote during his imprisonment. It is not
certain where he wrote his gospel ; but as that work came abroad before the Acts of
the Apostles, it is supposed that Luke collected the materials while travelling with
Paul in Greece and Judea, before the latter was seized upon by the Jews in the tem-
ple, and finished it while Paul was a prisoner in Caesarea. Both these treatises he
inscribed to one Theophilus, “an intimate friend, wh9, from his name, is supposed to
; been a Greek, and, from the epithet most eacellent, to have been a person of
ligh rank. r . . . . . . . . . . . . . . . . . . ºf 'º'; ... '. - . . . . . . . . . . . . . . - ... . .
Tt has been generally believed that the gospel of Luke was the third in the order of
time that was written ; but Dr. Máeknight and some others, have been induced to
ascribe to it an earlier origin than that of either Mark or Matthew. . . . . . .
Whoever has read the four gospels attentively, will easily perceive that the three
former evangelists have written for a different purpose and on a different plan than
John. As this is a point of very considerable importance, we shall present the reader
with an extract from Dr. Mackmight, which will cast considerable light upon the
subject. . . . . g - - . . . . . . . - ! * • . . . f
*evangelist. did not intend to relate all the transactions of Christ's life. . . The
Spirit, by whose direction they wrote, guided them into this resolution, lest their books
should have swelled to too great a bulk. Accordingly, when Luke set about writing,
he proposed to give little besides the history of our Lord’s ministry in Galilee and
Perea, because that period comprehended the principal transactions of his public life,
and was less known to the inhabitants of Jerusalem. It was, therefore, consistent
with his plan to omit what happened at the passovers and other feasts during the period
which is the subject of Eis history. Farther, though Jesus preached several months
in Judea, and made many disciples after his baptism, [John iii. 22, iv. I.] his minis-
try in Galilee, properly speaking, did not begin till John's imprisonment. Before that
event, his preaching was, for the most part, confined to Judea, as is evident from this,
the cure of the nobleman's son after the Baptist’s imprisonment was the second miracle
he performed in Galilee. Wherefore, the transactions in Judea, in the beginning of
our Lord's ministry, being out of the period which is the subject of Luke's history,
are omitted by him entirely; and he begins his account at John’s imprisonment,
bringing it down to the conclusion of Christ's ministry in Perea. He judged it neces:
sary, however, to relate with accuracy our Lord’s conception, birth, circumcision,
baptism, and temptations, these being matters of great importance, and very needful
to be known. He gives a particular account also of his death, resurrection, and ascen-
sion, because they are the great foundations upon which the truth of the Christian
religion rests. Withal, he introduces a short sketch of the Baptist's history, for this
reason, that as he was Messiah's forerunner, his ministry was subservient to Christ's,
and had a necessary connection with it. . . .
Matthew and Mark seem to have adopted Luke's plan, thinking it needless to relate
the transactions in Judea before the Baptist’s imprisonment, or in Jerusalem at the
passovers and other feasts. ‘For though these were matters of great importance, whe-
ther their quality or their number be considered, Jesus, having gone to Jerusalem,
at least, thrice every year, they were abundatitly well known to the inhabitants of that
metrºpolis, and, indeed, to the whole nation ; the Jews, in general, coming up to
worship in these seasons. Most of them were performed in the temple before great
multitudes of people, who always resorted thither. And such persons as had not
the happiness to be eye-witnesses of them, being, he wever, in the town where they
480 Lives of THE Evangelists,
were done, must have been speedily informed of them, either by the eye-witnesses, or
by the subjects of the miracles, who did not fail to publish them every where, or by
the general reports which nobody presumed to contradiot. Wherefore, as Matthew
and Mark published their gospels while the fame of Christ’s actions in Jerusalem
was every where fresh, and the witnesses of them were living in all parts of the country,
they had the same reason with Luke for writing the history of the principal period only.
of our Lord’s ministry. Moreover, composing their gospels while the disciples had
the conversion of the Jews much at heart, as a matter of great importance to the success.
of Christianity, even among the Gentiles, it was entirely agreeable to their purpose
to adopt Luke's plan, that, by supplying what he had omitted, they might make their
countrymen as well acquainted as possible with that part of our Lord's history which
comprehended the substance of his public life, and which was, at least, known. That
the conversion of their own nation was long the principal object of the apostles' study,
is evident from the general strain of their labours in preaching, which, for a good while,
were confined wholly to the Jews. The evangelists, Matthew and Mark, indeed,
speak little of our Lord's ministry in Perea, which Luke has related at some length.
But the reason, perhaps, was this, his sermons and parables in Perea being many of
them the same with those preached in Galilee, which they have supplied, they judged
it needless to repeat them. What they had to do was only to inform us that those
parables, and sermons were delivered also in Galilee, because Luke had omitted to
mention them in his account of Christ's ministry there. The three historians were
directed to treat of Christ's life on so narrow a plan, and in so suecinct a manner, not
enly that a sufficient number of Jews might be converted, but for other reasons;
and this among the rest, that to find the disciples silent where they might have told
things greatly to the honour of their Master, adds not a little weight to their testimony,
and beautifully displays the modesty with which they wrote. Wherefore, the world
has suffered no loss by the brevity of the first historians ; especially as the Holy Spirit,
from the very beginning, intended to raise up one to write a history of Jesus, in which
some of the principal transactions of his life, omitted by the former historians, should
be supplied, to the great praise of their modesty, to the recommendation of their
work, and to the edification of the church. Besides, that the three first evangelists
should have formed their gospels upon one and the same plan was highly proper, in
order that by the joint concurrence of their several-testimonies, the accounts which they
gave of him might be fully confirmed, and gain the greater credit in the world. - -
This account of the plan upon which the three evangelists formed their histories.
is the more probable, as it appears they composed them in Judea for the use of the
Jews, and to forward their conversion. We have already observed, that the three
evangelists, in theis accounts of things, all along suppose their readers perfectly
acquainted with the Jewish affairs. For example, when they happen to speak of
matterspeculiar to their own country, however remote those things might be from the
apprehension of foreigners, they generally give no explication of them ; besides, they
are at no pains to obviate the objections which might be made to their story by persons
unacquainted with it, nor are the general circumstances of time marked by two of them.
I now add, that in all their computations of the hours of the day, the three make use
of the Jewish form and division of it. It is quite otherwise with John ; for he supposes
his readers ignorant of the Jewish affairs, and, for that, reason, never mentions any
thing peculiar to the Jews without giving such an explication of it as he knew was
necessary to make hiluself understood. Thus, [chap. v. 2..] speaking of Jerusalem,
he says, there is at Jerusalem, by the sheep-market, a pool, which is called in the Hebrew
tongue, Bethesda, haviné five porches. [chap. vi. 4.] Speaking of the passover, he
LIVES OF THE Ev ANGELISTs. - &t.
tells us that it was a feast of the Jews. In like manner he describes the feast of
tabernacles, [chap. vii. 2..] The Jews' feast of tabernacles was at hand ; and, verse 37,
he informs his readers that the last day was the great day of the feast. . Chap. xix. 13,
he gives both the Roman and the Jewish names of the place where Jesus was tried by
the governor. But as remarkable as any, is the explication found chap. xix. 31.
The Jews, therefore, because it was the preparation, that the bodies should not remain
*pon the cross on the sabbath-day, for that sabbath-day was an high day, &c. Like-
Wise, verse 42. There laid they Jesus, therefore, because of the Jews' preparation day.
This manner of writing, every reader must be sensible, John would not have made
use of had he composed his gospel for the use of the Jews, or published it in Judea.
Qn the other hand, the three evangelists would hardly have written in the manner.
they have done, had they originally designed their works for the Gentiles, or published
them out of Judea. - tº- -
From what has been said, it clearly appears that John wrote his gospel for the use
of the world in general, and published it in some of the Gentile countries after the
writings of the other evangelists were sent abroad. Hence, in forming his history,
he followed a different plan from theirs. For, as he lived to see a new generation arise
in Judea, which was not personally acquainted either with our Lord himself or with
those who had heard and seen him, he judged it proper to record Christ's ministry
in Judea, but especially his sermons and miracles at the great festivals, lest the memory
of these things should have died with the witnesses, who, by that time, were mostly
taken off the stage. Moreover, he had the pleasure to see the Christian religion
propagated into countries far distant from Judea, where Jesus had lived ; in which
distant countries his history could not be known, but by the gospels already published,
or by the reports of those who were personally acquainted with him. Wherefore,
thc other evangelists having altogether omitted it, he judged it absolutely needful to
give the world a specimen of Christ's ministry in Judea, that we might thereby know
more of his doctrine and miracles, be able to form a better notion of his consummate
prudence, and behold wrth admiration the courage and zeal wherewith he acted
in the capital, under the eyes of the great men, the priests, the scribes, and the elders,
before whom he was not afraid to assume the character of one sent by God, and to act
accordingly. Such were the plans upon which the four gospels were composed, and
such the views with which they were published. Taken together, they contain as com-
picte an account of our Lord’s life as was necessary to be left on record; and each,
in its order, was adapted to the circumstances of mankind at that time, the subsequent
#. supplying what was wanting in the precedent ones, till the history was com-
pleted. - -
John was the son of Zebedee, a fisherman, who had a boat, and nets, and hired ser-
vants, [Mark i. 20.] and followed his occupation on the sea of Galilee. From Mat-
thew xxvii. 55, compared with Mark xv. 40, it appears that the name of Zebedee's
wife was Salome ; for, in the former of these passages, she is called the mother of
Zebedee's children, who, in the latter, is named Salome. Zebedee had another son,
whose name was James, and who seems to have been elder than John. Both of them
were fishers like their father, and assisted him in his business till they were called to
follow Jesus. They seem all to have lived in one family, in the town of Bethsaida,
which, being situated near the sea of Galilee, was a convenient station for fishers.
Because the mother of Zebedee's children is mentioned among the women who
followed Jesus, from Galilee to the last passover, ministering to him, as related Mat.
xxvii. 56, Lardner conjectures that Zebedee was then dead, and that the two brothers.
lived in separate houses. For when our Lord upon the cross recommended his mether.
3. Q
sº
482° & Lives of THE Evangelists. º
to John, it is said, [John xix. 27.] From that hour that disciple took her unto his
own home. Perhaps John and his mother Salome lived together. Theophylact was
of opinion that John's mother was related to our Ford ; and FLardner supposes that
that relation encouraged her to ask the two chief places in Christ’s kingdom for her
sons, and that it was the occasion of our Lord's committing the care of his mother to
John. But there is no evidence in scripture of Zebedee's children being related to
our Lord by their mother. -- O. n
John had not the advantage of a learned education. For we are told [Acts ii. 14.]
that the council perceived Peter and John were unlearned men. Nevertheless, like
the generality of the Jewish common people of that age, they may have been well
acquainted with the scriptures, having often heard them read in the synagogues.
And as, with the rest of their countrymen, they expected the coming of Messiah about
that time, they lent a willing ear to the Baptist when he published that Messiah was
actually come, though the people did not know him. [John i. 26.] Afterward, when
the Baptist pointed out Jesus to his disciples, [verse 29.] as the Lamb of God, who
taketh away the sin of the world, he said to them, [verse 33.] I knew him not to be
Messiah, but he who sent me to baptize with water, the same said to me, upon whom
thou shalt see the Spirit descending and remaining on him, the same is he who haptizeth
with the Holy Ghost. [verse 34.] And I saw and bare record that this is the Son of
God. If the sons of Zebedee were of the number of those to whom John testified
that Jesus was the Son of God, we may believe they attached themselves early to him,
and were among those who are called his disciples, and to whom he manifested his
glory at the marriage in Cana, by turning water into wine. [John ii. 1 1.]
After the miracle in Cana, the sons of Zebedee seem to have followed their ordinary
occupation, till Jesus called them to attend on him constantly, as mentioned Mat. iv.
For the evangelist, having related the calling of Peter and Andrew, adds, [verse 2.I.]
And, going on from thence, he saw other two brethren, James, the son of &ebedee,
and John his brother, in a ship with &ebedee their father, mending their nets, and he
called them : [22] And they immediately left the ship and their father, and followed
him, namely, when he went about all Galilee, teaching in their synagogues, and preaching
the good news of the kingdom, and healing all manner of sickness, and all manner of
disease among the people. *
Some time after this, Jesus chose twelve of his disciples to be with him always, that
they might be eye and ear-witnesses of all he did and said, and be qualified to testify
the same to the world ; and, in particular, be qualified to bear witness to his resur-
rection from the dead. . . These chosen persons Jesus named apostles ; and the sons of
Zebedee being of that number, he surnamed them Boanerges, or sons of thunder, to
mark the courage with which they would afterwards preach him to the world as Christ,
the Son of God. How well James fulfilled his Master's prediction may be known
from his being put to death by Herod Agrippa, not long after our Lord's ascension,
on account of his boldly testifying the resurrection of Jesus from the dead : so that
he became the first martyr among the apostles. Cave, in his life of James, says, the
sons of Zebedee had the surname of Boanerges given them on account of the impetu-
osity of their tempers. And it must be acknowledged, that they shewed too much
anger in their proposal to have the Samaritans destroyed by fire from heaven, because
they refused to receive Jesus as he was going up to Jerusalem to worship. [Luke ix.
54.] Lord, wilt thou that we command fire to come down from heaven and consume
them, even as Elias did. , º ... -
But although James and John shewed improper zeal on the occasion mentioned, they
were highly esteemed by their Master for their other good qualities, as appears from
Lives of THE EvANGELISTs. - 483
this, that of all the apostles, they only, with Peter, were admitted by him to be the
witnesses of the resurrection of Jairus’ daughter, and of our Lord's transfiguration,
and of his agony in the garden. John, more especially, was so much beloved of Jesus,
that he was called the disciple whom he loved. His benevolent disposition John mani-
fested in his first epistle, by the frequency and earnestness with which he recommended
mutual love to the disciples of Christ. With benevolence, John joined great fortitude
and constancy in his attachment to his Master. For he only of the twelve attended him
during his crucifixion, and saw the blood and water issue from his side when the soldier
pierced it ; and was, probably, present when his body was laid in the sepulchre, and
saw the sepulchre closed with a stone. He, with Peter, ran to the sepulchre when
Mary Magdalene brought word that the Lord’s body was taken away, . He was
present also when Jesus shewed himself to the apostles on the evening of the day of his
resurrection, and on the eighth day thereafter. He, with his brother James, was
present when Jesus shewed himself to his disciples at the sea of Tiberias, and to the five
hundred on the mountain in Galilee, mentioned Mat. xxviii. 16. Moreover, he was
present with the rest of the apostles when our Lord ascended into heaven from the
mount of Olives. So that, with the greatest propriety and truth, he could begin his
first epistle with saying, That which was from the beginning, which we have heard,
which we have seen, &c. we declare unto you, referring to his gospel, in which he hath
narrated the crucifixion, miracles, sufferings, death, and resurrection of the living Word,
his appearances to his disciples after his resurrection, and, last of all, his ascension into
heaven. To conclude: John was one of the hundred and twenty upon whom the
Holy Ghost descended on the day of Pentecost, which immediately followed our Lord's.
*SCCI)SIOI).
After the effusion of the Holy Spirit, John displayed the greatest boldness in main-
taining his Master's cause, when, with Peter, he was brought before the council, and
was strictly charged not to teach in the name of Jesus. For, on that occasion, he made
the noble answer recorded Acts iv. 19. Whether it be right in the sight of God to
hearken unto you rather than unto God, judge ye. For we cannot but speak the things
which we have heard and seen. r -
We are told, [Acts viii. 14.] that when the apostles who were at Jerusalem, heard
that Samaria had received the word of God, they sent to them Peter and John, that
they might receive the Holy Ghost. It seems, none could confer that gift but
apostles. - -
From Gal. ii. 9, it appears that John was present at the council of Jerusalem, which
met A. D. 49, or 50, to determine the great question agitated in the church of Antioch,
namely, whether it was necessary to the salvation of the believing Gentiles that they
should be circumcised. And if, as is probable, John had his ordinary residence in
Jerusalem till that time, he had his share in working the many signs and wonders
sº are said to have been done by the hands of the apostles. [Acts ii. 43, iv. 33.
W. E.Z. -
John, according to Mill, Fabricius, and Le Clerc, wrote his gospel at Ephesus,
after his return from the isle of Patmos, A. D. 97, at the desire of the Christians in
Asia. Wetstein thought that this gospel might be written about thirty-two years
after our Lord's ascension. Basnage and Lampe, together with Dr. Lardner, fix the
date of its composition in the year sixty-eight, just before the destruction of Jerusalem.
This hypothesis brings its date very near to that of the other three gospels, which was
about the year sixty-four or sixty-five ; and, in the opinion of some, the gospel itself,
the leading design of which was to shew how inexcusable the Jews were in not
receiving Jesus as the Christ, and to windicate ge providence of God in the calamitics -
3 Q2 - e -
#84 LIVES OF THE EVANGELISTS,
already befallen or now coming upon them, was peculiarly suitable to the circumstances
in which the Jewish nation was then placed. The antients assign two reasons which
induced John to compose his gospel : the first was, because that in the other three
gospels there was wanting the history of the beginning of our Lord's preaching, until
the imprisonment of John the Baptist, which, therefore, he applied himself particu-
larly to relate : the second reason was, in order to remove the errors of the Corinthians,
Ebionites, and other sects. Mr. Lampe, however, and Dr. Lardner, have brought
forward several important reasons, to shew that John did not write his gospel against
Cerinthus, or any other heretic. -
The last chapter of John's gospel may be considered as a supplement, which was
added principally with the view of giving the reader some account of the author.
Some of the early Christians had imbibed the notion that St. John the evangelist would
Hive till the day of judgment, a notion to which a false interpretation of a saying of
'Christ, and the great age which the evangelist actually attained, had given rise. For
this reason, John has related at full length, in the last chapter, the conversation which
took place between Christ, Peter, and himself, after the resurrection ; and has shewn in
what connection and in what sense Christ said of John, If I will that he tarry till I come,
what is that to thee ? &
Grotius and several other critics have contended, that the last chapter was added,
not by John himself, but by some other person or persons, and, probably, by the elders
at Ephesus after John's decease. Their principal argument is founded on verse twenty-
four. “ This is the disciple which testifieth of these things, and we know that his
testimony is true.” But as this inference is not supported by the testimony of the
antients, Dr. Campbell does not think it admissible. The style of the whole of the
twenty-first chapter is exactly the same as that of the rest of the gospel ; and as to the
twenty-fourth verse in particular, he can see no reason for supposing that even that
alone is an addition ; for the phrase, “we know that his testimony is true,” is nothing
more than a figure of rhetoric, called communicatio, and expresses the same as “every
Christian knows that his testimony is true.” Besides, if this addition had been made
by the Ephesian, elders, they would probably have inserted their names; for the tes-
timony of “we know,” made by unknown persons, could add no authority to John's
srospel. - - -
§2. #. historians with whom we are here concerned, as Dr. Campbelſ observes, in their
own character, do neither explain nor command, promise nor threaten, commend nor
blame; but preserve one even tenor in exhibiting the facts entirely unembellished,
reporting in singleness of heart both what was said and what was done to Christ by
either friends or enemies. Not a syllable of encomium on the former, or of invective
against the latter. As to their Lord himself, they appear to regard his character as
infinitely superior to any praise which they could bestow ; and as to his persecutors,
they mingle no gall in what they write concerning them ; they do not desire to
aggravate their guilt in the judgment of any man, either by giving expressly, or by so
much as insinuating, through the severity of their language, their opinion concern-
ing it. & s
º, which is more remarkable, the names of the high-priest and his coadjutor,
of the Roman procurator, of the tetrarch of Galilee, and of the treacherous discipke,
are all that are mentioned of the many who had a hand in his prosecution and death.
In regard to the four first, it is manifest that the suppression of the names, had the
facts been related, would have made no difference to contemporaries; for, in offices of
so great eminence, possessed by single persons, as all those offices were, the official is
equivalent to the proper name, which it never fails to suggest ; but such a suppression
Lives of THE Evangelists." 485
would have made to posterity a material defect in the history, and greatly impaired its
evidence. In regard to the fifth, it is sufficient to observe, that without naming the
traitor, justice could not have becn done to the eleven. Whereas, of those scribes and
Pharisees who bargained with Judas, of the men who apprehended Jesus, of the officer
who struck him on the face at his trial, of the false witnesses who deposed against him,
of those who afterwards spat upon him, buffeted and mocked him, of those who were
loudest in crying, JAway with him 1 crucify him 1 Not this man, but Barabbas I of
those who supplied the multitude with the implements of their mockery, the crown of
thorns, the recd, and the scarlet robe, of those who upbraided him on the cross with
his inability to save himself, or of the soldier who pierced his side with a spear, no
name is given by any of the historians. +
Now this reserve in regard to the names of those who were the chief instruments
of his sufferings is the more observable, as the names of others, to whom no special
part is attributed, are mentioned without hesitation. Thus Malchus, whose ear Peter
Acut off, and who was immediately after miraculously cured by Jesus, is named by John ;
but nothing further is told of him, than that he was present when our Lord was seized,
and that he was a servant of the high-priest. Simon, the Cyrenian, who carried the
cross, is named by no fewer than three of the evangelists ; but we are also informed,
that in this service he did not act voluntarily, but by compulsion. Joseph of Arimathea
and Nicodemus are the only members of the sanhedrim, except the high-priest, who
are mentioned by name ; but they were the only persons of that body who did not
concur in condemning the Son of God, and who, though once fearful and secret dis-
ciples, assumed the resolution to display their affection at a time when no one else
ventured openly to acknowledge him. Our Lord's biographers, whilst they were thus ,
far ready to do justice to merit, avoid naming any man without necessity, of whom they
have nothing to say that is not to his dishonour. To the virtuous and good, they
conciliate our esteem and love, an effectual method of raising our admiration of virtue
and goodness, and exciting in us a noble emulation ; but our contempt and hatred
they direct against the crimes, not against the persons of men ; against vices, not
against the vicious ; aware that this last direction is often of the most dangerous
tendency to Christian charity, and consequently to genuine virtue. They showed no
disposition to hold up any man to the Christians of their own time as an object of
either their fear or their abhorrence, or to transmit his name with infamy to pos-
terity. • *
The evangelists Matthew and John, being apostles, were eye-witnesses of most of the
things they have related. They attended our Lord during his ministry; they heard
him preach all his sermons, and saw him perform the greatest part of his miracles ;
they were present at his crucifixion; they conversed with him after his resurrection ;
and they behcld his ascension. Besides, as apostles, they possessed the gifts of illumi-
nation and utterance. By the former, they were absolutely secured from falling into
error in any point of doctrine or matter of fact relating to the Christian scheme. By
the latter, they were enabled to express themselves clearly and pertinently upon every
subject of Christianity. which they had occasion to treat of, either in their sermons or
writings. These gifts our Lord had expressly promised to all his apostles. [John xiv.
25.] These things have I spoken unto you, being yet present with you. But the Com-
jorter, which is the Holy Ghost, whom the Father will scnd in my name, he shall teach
3you all things, and bring all things to your remembrance whatsoever I have said unto
.3/ou. So likewise, after his resurrection, [Luke xxiv. 49.] And behold I send the
promise of my Father upon you ; but tarry ye in the city of Jerusalem until ye be
enducq with power from on high. * * --
486 LIVES OF THE EVANGELISTS.
Farther, the apostles of the Lord spake by inspiration also, in all the courts of justice
and assemblies where they happened to be tried. This privilege their Master promised
them very early. For when he sent them out on their first mission, he told them the
were to be brought before kings and rulers for his name's sake ; and forbade them to
meditate beforehand what or how they should speak, assuring them that the Spirit
would inspire them to make proper defences in behalf of themselves, and of the cause
they were engaged to support. [Mat. x. 18.20..] And ye shall be brought before
governors and kings for my sake, for a testimony against them and the Gentiles. But
when they deliver yaw up, take no thought how or what ye shall speak ; for it shall be
given you in that same hour what ye shall speak. For it is not ye that speak, but the
Spirit of your Father which speaketh in you. This promise Jesus renewed to his
apostles a little, before his.passion. [Mark xiii. 11.] But when they shall lead you
and deliver you up, take no thought beforehand what ye shall speak, neither do ye pre-
meditate ; but whatsoever shall be given you in that hour, that speak ye : for it is not
3ye that speak, but the Holy Ghost. Nay,"bn another occasion, he seems to have ex-
tended the promise of inspiration to all the disciples, who, at that time, were to be em-
ployed in preaching the gospel, and who thereby might be exposed to persecution.
See Luke xii. 1, 11, 12. The whole of these promises were punctually fulfilled.
For about ten days after our Lord's ascension, the disciples received the Holy Ghost
'while they tarried in Jerusalem, according to their Master’s order, in expectation of
being endued with power from on high. Thus we are told, Acts ii. 3, that while the
disciples were gathered together, the Spirit descended in the visible symbol of fire,
which rested upon each of them, to denote the indwelling of the Spirit with them.
And they were all filled with the Holy Ghost: they were inspired with the knowledge
of the Christian religion, and had all things that were either said or done by their
Master brought to their remembrance, according to his promise. From that moment
forth the Spirit gave clear indications of the reality of his presence with the disciples;
for he enabled them all at once to speak the various languages under heaven as fluently
"as if they had been their native tongues, and thereby qualified them to preach the
gospel in all countries immediately upon their arrival, without the necessity of sub-
mitting to the tedious and irksome labour of learning the languages of those countries.
Moreover, he gave them the power of working all manner of miracles; nay, he enabled
them to impart unto those whom they converted, the power of working miracles also,
and the faculty of speaking with tongues, and of prophesying, and of preaching by
inspiration. º he apostles of the Lord, having such convincing proofs of their inspira-
tion always abiding with them, they did not fail, on propes occasions, to assert it, that
mankind might every where receive their doctrine and writings with that submission
which is due to the dictates of the Spirit of God. , Hence we find them calling the
gospel which they preached and wrote, The word of God, The commandment of
God, The wisdom of God, The testimony of God; also, The word of Christ, The
gospel of Christ, The mind of Christ, The mystery of God the Father, and of Christ.
Wherefore Matthew, and John, being apostles, and having received the gift of the
Spirit with the rest of their brethren, there can be no doubt of their inspiration. Their
gospels were written under the direction of the Holy Ghost, who resided in them ; and,
upon that account, they are venerated by all Christians as the word of God, and have
deservedly a place allowed them in the sacred canon. - -
The characters of Mark and Luke come next to be considered. They were not.
apostles, it is true ; yet they were qualified to write such a history of our Lord's.
life as merits a place in the canon of scripture. For as they were, in all probability,
early disciples, they may have been eye-witnesses of most of the things, which they
Lives of THE Evangelists. - 46%
*
have related. Nay, they may have been in the apostles' company on the day of Pen-
tecost, and may have received the gifts of the Spirit together with them, consequently
they may have written by inspiration also. . A tradition recorded by Epiphanius, that
Mark was of the number of the seventy disciples, seems to favour these suppositions.
However, if they are not admitted, this must be granted, that the evangelists whom we
are speaking of accompanied the apostles in their travels. This matter is certain with
respect to Luke ; for, in his history of the Acts, he speaks of himself as Paul's com-
panion ; and, in the preface to his gospel, he expressly mentions the information of the
ministers of the word, to lead us, as Dr. Macknight imagines, to think of Paul, with
whom he had long travelled, and who had not the knowledge of Christ's history by
personal acquaintance, but by revelation. [See Gal. i. 11, 12, 1 Cor. xi. 23.] As for
Mark, he is generally reported by antiquity, and currently believed to have been Peter's
assistant. And in conformity to this opinion, all interpreters, both antient and modern,
suppose that Peter speaks of Mark the evangelist, 1 epist. v. 13. The church that is
at Babylon, elected together with you, salutes you ; tınd so doth Marcus, my son.
This appellation Peter gives to Mark, because of the great intimacy and friendship
which subsisted between them, agreeable to the apostle's description of Timothy's
affection. [Phil. ii. 22.] But ye know the proof of him, that, as a son with thc father,
he hath served with me in the gospel. If Mark was Peter's companion and fellow-
labourer in the gospel, although he was neither an apostle nor an eye-witness, he
must have been well acquainted with our Lord’s history, because he could not but
learn it from the conversation and sermons of Peter, who was both. Wherefore, to use
the words of Luke, since these evangelists took in hand to write the history of our
Lord's life according to the information which they had received from the eye-witnesses
and ministers of the word, and executed their design while they accompanied the persons
from whom they received those informations, we may reasonably suppose they would
submit their works to their examination. Accordingly, Clemens Alexandrinus,
quoted by Euseb. vi. 14, tells us, that Mark’s gospel was revised by Peter. And
Mr. Jones, in support of this opinion, has collected eight particulars from the other
gospels, all tending to the honour of Peter, which are entirely omitted by Mark,
because Peter's humility, as he supposes, would not allow him to tell these things to
that historian. But if it be true that Mark and Luke wrote according to the informa-
tion of the apostles, and had their gospels revised by them, it is evidently the same as
if the gospels had been dictated by the apostles. - * ,
However, though none of all the suppositions just now mentioned should be granted,
there is one unquestionable matter of fact which fully establishes the authority of the
two gospels under consideration, namely, that they were written by the persons whose
names they bear, and while most of the apostles were alive. For, in that case, they
must have been perused by the apostles, and approved, as is certain from their being
universally received in the earliest ages, and handed down to posterity as of undoubted
authority. The apostolical approbation was the only thing, without the inspiration
of the writers, which could give these books the reputation they have obtained.
And had it been wanting in any degree, they must have shared the fate of the many
accounts which Luke speaks of in his preface ; that is, must have been neglected
either as imperfect or spurious, and so have quickly perished. But if the gospels of
Mark and Luke were approved by the apostles immediately upon their publication,
and, for that reason, were received by all Christians, and handed down to posterity as
of undoubted authority, it is the same as if they had been dictated by the apostles.
Hence they are justly reckoned of equal authority with the other books of scripture,
and admitted into the canon together with them. Such proofs as these, drawn from
488 T.IVES OF THE EVANGELISTS.
the sacréd writings themselves, are sufficient to make all Christians reverence the gospels
as the word of God; and therefore they are fitly produced for the confirmation of
our faith. But in arguing with infidels who look on the sacred writings as the works
of impostors, the reasoning must proceed upon different topics. - w 4.
The history of Jesus Christ, contained in the writings of the evangelists, may be
proved to be credible for the following reasons. * -
These writings were published very near the times in which Jesus Christ, whose
º they contain, is said to have lived. There are three argumcuts which prove
this. . . - - -
ºl. The writers of the age immediately following that in which our Lord lived,
and of the subsequent ages down to our times, have mentioned the four gospels ex-
pressly by their names, have cited many passages out of them, and made numberless
allusions both to facts and expressions contained in them, as unto things known and
believed by all Christians, which they could not possibly have done had the gospels
not been extant at the time we affirm. Farther, by the same succession of writers
still remaining, it appears, that at and from the time when we suppose the gospels were
published, peculiar regard was paid to them by all Christians; they believed them to
contain the only authentic records of Christ's life, and read them with the other scrip-
tures in all their public assemblics. Hence translations of them were very early made
into many different languages, some of which are still remaining. Moreover, exhor-
tations to the people were drawn from them, every doctrine claiming belief was proved
out of them, whatever was contrary to them was rejected as erroneous, they were
appealed to as the standard in all the disputes which Christians had among themselves,
and by arguments drawn from them they confutcd heretics and false teachers. That we
learn these particulars concerning the gospels from the writings of Christians does not
weaken the argument in the least; because if those writings are as antient as is
commonly believed, be their authors who they will, they mccessarily prove the gospels
to have been written at the time we suppose. If it is replied that the writings appealed
to for the antiquity of the gospels are themselves forged, the answer is, that, being
cited by the writers of the age which immediately followed them, and they again
by subsequent writers, they cannot be thought forgeries, unless it is affirmed that
all the books that ever were published by Christians are such, which is evidently
ridiculous and impossible. Besides, an affirmation of this kind will appear the more
absurd, when it is considered the enemies of Christianity themselves bear testimony
to the antiquity of the gospels, particularly Porphyry, Julian, Hierocles, and Celsus,
who draw several of their objections against the Christian religion from passages of
our Lord's history contained in the gospels. The truth is, these books, being carly
written, and of general concernment, were eagerly sought after by all, the copies of
them multiplied fast, spread far, and came into the hands both of friends and foes ;
which is the reason that we have more antient manuscript copies of the gospels still
remaining, thān of any other part of the sacred writings, or even of any other antient
book whatsoever. - • * - !
2. The gospels were published very near the times in which Jesus is said to have
lived ; because the authors of the gospels call themselves his contemporaries, and
affirm that they were eye and ear-witnesses of the transactions they relate, that they
had a chief hand in several of them, and that all of them had happened but a few years
before they wrote. Had these things been false, as soon as the books which contained
them came abroad, cycry reader must at once have discovered the fraud, and, by that
méans, the books themselves maust have -been universally condemned as mischievous
forgeries, and altogether neglected. Whereas, it is well known that they gained
LIVES OF THE EVANGELISTS. * , 489.
universal belief, that they were translated into many different languages, and that
copies of them were preserved with the greatest care by those into whose hands they
3. In every instance where the evangelists had occasion to mention the manners and
customs of the country which was the scene of their history, they have accurately
described them ; and as often as their subject led them to speak of Jewish affairs,
they have done it in such a manner as to shew that they were perfectly acquainted
with them. But, considering how extremely fluctuating the posture of affairs among
the Jews was in that period, by reason of their intercourse with the Romans, such an
exact knowledge of all the changes which happened could not possibly have entered.
into the supposititious work of any recent impostor. To have acquired such knowledge,
the historian must both have been on the spot, and have lived near the times that
are the subjects of his history, which is what we contend for in behalf of the evan-
elists. . * -
*... arguments prove that the gospels were published very near the time wherein
they say our Lord lived. If so, they must be acknowledged to contain a true history,
of his life. For had any thing been told of him that was not consistent, with the
knowledge of his countrymen then living, it was in every one's power to have discovered:
and exposed the fraud. The great transactions of Christ's life, as they stand recorded
in the gospels, were of the most public nature, and what the whole inhabitants of:
Judea were concerned in, especially the rulers and priests. His miracles are affirmed
to have been performed openly, oftentimes before crowds, and in the great towns as
well as in remote corners; nay, in the temple itself, under the eye of the grandees,
and that during the space of four years. Persons of all ranks and of all sects are:
introduced, acknowledging the truth of them. His enemies, however bitter, did not
deny them, but ascribed them to the assistance of demons. . Fiven the chief priests and
Pharisees themselves are said to have confessed to one another that he did many mira-
cles, and that if they let him alone all men would believe on him. In some instances,
the subjects of his miracles were carried before the magistrates, whose examination
rendered those miracles more public and unquestionable. On one occasion, ten thou-
sand people, and, on another, eight thousand, are said to have been miraculously fed
by him, many of whom must have been still alive when the gospels appeared. He
was tried by the supreme council of the Jews, examined by the tetrarch of Galilee and
his captains, condemned by the Roman governor, and put to death in the metropolis.
at the chief religious solemnity of the Jews, before all the people who had come up
from the different quarters of the country to worship. If these and the like particulars,
found in the gospels, had been fictitious, it is natural to think that the Jews, not only
in their own country, but every where else, would have dischaimed the facts, both in
conversation and writing, immediately upon the first appearance of the books which
asserted them, when they could easily have confuted them, the persons of whom such
falsehoods were told being many of them then alive ; and, by so doing, might have
suppressed the Christian religion at once, which most of them looked upon with
abhorrence, as an impious schism, diametrically opposite to the institutions of Moses.
Yet it does not appear that any of them went this way to work, neither Jew nor.
Gentile, in the earliest ages, attempting to fix the stain of falsehood on the evangelists,
or to disprove any of the facts contained in their histories. The truth is, the gospels
were permitted to go abroad every where without being called in question by any.
person ; which could be owing to no cause whatsoever, but to thc general belief which
then prevailed, and to the particular persuasion of every individual capable of judging.
499 - LIVES of THE Evangelists.
*
~In the second place, the gospels are credible for this reason, that the principal facts
contained in them are vouched, not only by all the Christian writers now remaining
from the earliest ages down to the present time, but by the Jewish writers also, and even
by the heathens themselves. For that Jesus Christ lived in Judea under the reign of
the emperor Tiberius, both Tacitus, and Suetonius, and the younger Pliny testify.
That he gathered disciples, was put to death in an ignominious manner by Pontius
Pilate, procurator of Judea, and that after his death he was worshipped as a god,
the same authors affirm. Nor does Porphyry himself, nor Julian the emperor, nor any
other of the antient enemies of Christianity, deny these things. On the contrary, they
plainly acknowledge that miracles were done by Jesus and his apostles: and, by
ascribing them to the power of magic, or to the assistance of demons, which was the
solution given by Christ's enemies in his own life-time, they have left us no room to
doubt of the sincerity of their acknowledgments. The writers, likewise, of the
Talmudical books among the Jews acknowledge the principal transactions of Christ's
life ; for they durst not contradict, nor even pretend to doubt of facts so universally
known. But they ridiculously imputed them to his having the true writings of the
name JEHow AH in his possession, which they said he stole out of the temple. In short,
as Grotius has well expressed it, there is no history in the world more certain and
indubitable than this, which is supported by the concurring testimony, not to say of
so many men, but of so many different nations, divided indeed among themselves in
other particulars, but all agreeing in acknowledging the truth of the matters contained
In the third place, the gospels are credible, because the principal facts contained
in them are confirmed by monuments of great fame subsisting in every Christian country
at this very day. For instance, baptism, in the name of the Father, Son, and Holy
Ghost, the rite by which, from the beginning, men have been initiated into the profession
of Christianity, keeps up the remembrance of Christ's having taught those sublime
truths concerning the Father Almighty, the Eternal Son, and the Holy Spirit the Com-
forter, with which the world is now enlightened, as the gospels inform us. The Lord's
supper, celebrated frequently by all believers, prevents the memory of Christ's death
from being lost in any age or country of the world. The stated observation of the first
day of the week, in honour of Christ's resurrection from the dead, hinders that grand
event from falling into oblivion. And as these monuments perpetuate the memory, so
they demonstrate the truth of the facts contained in the gospel history. For if Jesus
Christ neither lived, nor taught, nor wrought miracles, nor died, nor rose again from
the dead, it is altogether incredible that so many men, in countries so widely distant,
should have conspired together to perpetuate such a heap of falsehoods, by beginning
the observation of those institutions of baptism, and the Lord's supper, and the sabbath:
incredible likewise, that by continuing the observation of them, they should have
imposed those falsehoods upon their posterity. Nor is this all : the truth of the gospel
history is demonstrated by a monument of greater fame still, namely, the sudden con-
version of a great part of the world from Judaism, and from the many different forms
of heathenism, to Christianity, effected in all countries, notwithstanding the sword of
the magistrate, the craft of the priests, the passions of the people, and the pride of the
philosophers, were closely combined to support their several national forms of worship,
and to crush the Christian faith. Had this total overthrow of all the religions then
subsisting been brought to pass by the force of arms, the influence of authority, or the
/
LIVES OF THE EVANGELISTS, . 491.
refinements of policy, it had been less to be wondered at. Whereas, having been accom-
plished by the preaching of twelve illiterate fishermen and their assistants, who were
wholly destitute of the advantages of birth, learning, and fortune, and who, by con-
demning the established religions of all countries, were every where looked upon as the
most flagitious of men, and opposed accordingly with the utmost virulence by all,
it is inconceivable how the world could be converted, if the facts recorded in the gospels
were false. And what makes this monument of the truth of our Lord's history very
remarkable is, that the world was thus converted in an age justly celebrated for the
height to which learning and the polite arts were carried by the Greeks and Romans,
the renowned masters of the sciences. Nay, which is still more remarkable, almost
the very first triumphs of the Christian religion were in the heart of Greece, itself.
For churches were soon planted at Corinth, at Thessalonica, and at Philippi, as is
evident from Paul’s epistles directed to the churches in these cities. Even Rome itself,
the seat of wealth and empire, was not able to resist the force of truth, many of its
inhabitants embracing the Christian faith. Nor was it the lower sort of people only
in those cities which first became Christians. Among the early converts, we find men
of the highest rank and character, such as Sergius Paulus, proconsul of Cyprus;
Erastus, treasurer of Corinth; Dionysius, a member of the senate of Areopagus in
Athens; nay, and the domestics of the emperor himself: all of them persons whose
education qualified them to judge of an affair of this kind, and whose offices and
stations rendered them conspicuous. In process of time, it was not a single person.
of figure in this city or that nation who obeyed the gospel, but multitudes of the wise,
the learned, the noble, and the mighty, in every country, who, being all fully convinced,
of the truth of the gospel, and impressed with the deepest sense of Christ's dignity,
worshipped him as God, notwithstanding he had been punished with the ignominious.
death of a malefactor, and they themselves had been educated in the belief of other
religions, to desert which they had not the smallest temptation from views of interest ;.
but strongly the contrary, inasmuch as by becoming Christians they denied themselves.
many sensual gratifications which their own religions indulged them in, lost the affec-
tions of their dearest friends who persisted in their antient errors, and exposed them-
selves to all manner of sufferings in their persons, reputations, and fortunes. Add.
to this, that although the conversion of the world was sudden, it was not on that account.
unstable, or of short continuance. For the Christian religion has remained to this day
in full vigour, during the course of above eighteen hundred years, notwithstanding
its enemies every where strenuously attacked it both with arguments. and arms.
Upon the whole, monuments so remarkable still subsisting in the world loudly proclaim
the truth of the gospel history, because their original cannot be accounted for on any
supposition but this, that the reports contained in the gospel concerning the doctrines,
miracles, death, resurrection, and ascension of Jesus, after the strictest scrutiny which
those who lived nearest to the time and place of action would make, were found to
rest on proofs not to be gainsayed. And to entertain the least suspicion of the contrary.
is to suppose, that when the gospel was first preached all mankind in every country
had renounced the common principles of sense and reason, or, in other words, were
absolutely mad. - . . . . . . . . V ,
In the fourth place, the character of the evangelists, both as writers and men,
renders their history credible in the highest degree. They were eye-witnesses and
ministers of the word, that is, of the things which they preached and wrote of, relating.
scarce any thing, but what they either saw, or heard, or performed themselves. Now.
these being all matters obvious to sense, in judging of them, neither acuteness of genius.
nor depth of learning were necessary; but only a sound understanding, a faithful
*- - 3 R.2 " &
493 Lives of THE Evangelists.
memory, and organs of sense rightly disposed. Wherefore, though the evangelists
were vulgar and illiterate men, the subject of their gospels being, for the most part,
matters fallen under the cognizance of sense, and in many of which they were themselves
actors, they could not possibly be mistaken in them. And as they could not themselves
be deceived in the things of which they wrote, so neither can it be imagined that they
thad any design to deceive the world. For it is well known that impostors always
*Propose to themselves some reward of their fraud, riches, it may be, or honours, or
iPower. If so, those who think the evangelists impostors ought to shew what advantages
they promised to themselves by imposing upon the world such a story as their gospels.
It is well known that these men set themselves in opposition to all the religious then
in being, and required the express renunciation of them under the severest penalties,
and, by so doing, made all the world their enemies. Hence it came to pass, that,
instead of amassing riches, or wallowing in Huxury, the first Christians, but especially
the ringleaders of the sect of the Nazarenes, as they were called, the apostles and
evangelists, were every where oppressed with poverty, hunger, nakedness, and wrétch-
edmess. Instead of high offices of trust and power, the bitterest persecutions awaited
them in all places, and death itself in its most terrible forms. Nor did these things
befal them beyond their own expectations, by reason of cross accidents thwarting well
laid schemes. They knew what was to happen; their Master foretold it to them
|[Mat. x. 16.28, xxiv. 9, Luke xii. 11, John xvi. I.-4.]; and they themselves
expected no other things. [Acts xx. 22.24, 1 Cor. iv. 9, &c.], Now can it be ima-
gimed, that with the known loss of all that is dear in life, with the constant peril of
death, and with the certain prospect of damnation, a number of men in their right wits
should have propagated what they were sensible was a gross falsehood, and have per-
sisted in the fraud even to death, sealing their testimony with their blood P No :
this is a pitch of folly of which human nature is not capable. And therefore we must
acknowledge that the evangelists, and all the first witnesses of our Lord's miracles and
doctrine, who, by the providence of God, were generally thus brought to seal their
testimony with their blood, were fully persuaded of the truth of what they published
in their sermons and writings. It is not to the purpose to reply that enthusiasts have
suffered persecution, and even death, in support of false opinions. For although a
person's dying for his opinions does not prove their truth, it certainly proves the mar-
tyr's persuasion of the truth of his opinions. Let this bê granted in the case of the
evangelists, and the controversy is at an end. For if they themselves really believed
what they wrote, and could not possibly have any intention to deceive us, their gospels
must dot\btless be true, the things contained in them being generally matters obvious
to sense, which enthusiasm could by no means discolour, and in judging of which per-
sons of the meanest capacities could not be deceived. • *
In the last place, the perfect agreement subsisting between the gospels rightly
understood, is a circumstance which heightens their credibility not a little. The ap-
parent inconsistencies observable in some of the narrations, when compared, prove
undeniably that the evangelists were in no combination to make up their histories and
deceive the world. In many instances, these inconsistencies are of such a kind, as would
lead one to believe that the subsequent historians did not compare the accounts of
particular transactions which they were about to publish with those that were already
abroad in the world. Each evangelist represented the matters which are the subjects
of his history as his own memory, under the direction of the Spirit, suggested them to
him; without considering how far they might be agreeable to the accounts of his
brethren historians. At the same time, the easy and full reconciliation of these incon-
sistencies, which arises from a proper knowledge of the gospels, and of the manness
Lives of The Evangelists. 493
and customs of antiquity, proves that the writers were directed by the sober spirit
of truth, . . . . . . - - . . . .
By the force of these and such-like arguments has the gospel history gained a belief
next to universal in ages past ; and by these, it stands at present firmly established
against the violent attacks of its enemies, who, with unwearied application, are as-
saulting it on all quarters. In a word, founded upon these arguments, it can never be
overturned in any age to come ; but while men are capable of discerning, truth will be
believed and received to the end of the world. - -
We shall now proceed to collect what hints we may meet with either in the New
Testament or in ecclesiastical writings, relating to the history of the four evangelists
after their writing of the gospels. -
Of Matthew it is related upon doubtful authority, that, after having preached the
gospel with great success in Egypt and Ethiopia, he was thrust through with a
spear. - * - - -
Mark is asserted by Fusebius to have made many converts in Egypt, whom he
supposes to have been remarked by Philo on account of the extraordinary severity of
their lives. He is said to have suffered martyrdom in the city of Alexandria, having
been first dragged about the streets with ropes, and then consumed in the fire. - -
Concerning Luke we know certainly, that, besides his gospel, he wrote another very
valuable history entitled the Acts of the Apostles. The exact time of his writing this
book is not known ; but it must have been at least two years after Paul’s arrival at
Rome, because he informs us that Paul dwelt two whole years in his own hired house.
Perhaps he wrote it while he remained with the apostle during his imprisonment.
Luke, says a modern writer, is pure, copious, and flowing in his language, and has a
wonderful and entertaining variety of select circumstances in his narration of our
Saviour’s divine actions. He acquaints us with numerous passages of the evangelical
history not related by any other evangelist : both in his gospel and apostolical Acts,
he is accurate and neat, clear and flowing with a natural and easy grace : his style is
admirably accommodated to the design of history ; it has a very considerable resem-
blance to that of his great master St. Paul ; and, like him, he had a learned and liberal
education, and appears to have been very conversant with the best classics; for many
of his words and expressions are exactly similar to theirs. He is supposed to have
died a natural death in the eightieth or eighty-fourth year of his age, about the year of
our Lord 70; but some assert him to have been hanged. - - -
John is believed to have been the writer of the three epistles which bear his name,
and the Revelations. It is remarkable, that none of the three epistles which are
ascribed to John contain the name of that apostle. The reader may therefore be
desirous of ascertaining by what arguments they are proved to be his writing, and
upon what authority they are received into the sacred canon. To these questions we
reply, 1. That which is called the first epistle of John has been universally ascribed
to him by the most antient Christian writers, who, from the time in which they lived,
were the most capable of deciding concerning its genuineness. This is confirmed by
the conduct of the ancient Syriac translator, who rendered the first of John into that
language for the benefit of the Jewish believers. 2. On a careful comparison of the
epistle and gospel, the most striking resemblance in style and sentiment will be found
to exist between them. To discover similarity of sentiment, let the reader compare
at his leisure the following passages: John i. 1, with 1 John i. 1 ; John xiv. 23, with
1 John ii. 5; John xv. 4, with T. John ii. 6 ; John xiii. 34, with l John ii. 8, and iii.
if : John i. 12, with 1 John iii. 1; many other passages also to , the same purpose
might be enumerated. Of his style it is easy to trace two peculiarities both in his
494 LIVES OF THE EVANGELISTS.
gospel and epistles ; first, that he not only affirms the truth which he means to establish,
but denies the contrary, for example, l John ii. 4, He who saith 1 have known him, and
keepeth not his commandments, is a liar, and the truth is not in him : secondly,
that to express things emphatically, he frequently uses the pronoun this, as this is the
condemnation, this is the promise, thus is life eternal, &c. 3. The most exact resem-
blance of style and sentiment may be traced between the two last epistles and the first ;
it is even asserted by Dr. Whitby, that out of the thirteen verses of which the second
epistle is composed, no fewer than eight are to be found, at least, in substance in the
first. 4. A very antient tradition in the church has ascribed the two latter epistles,
as well as the former, to the apostle John. 5. The only grounds on which this
opinion appears to have been controverted are these, that being very short, they have
not been much quoted by very antient writers; that, being directed to particular indi-
viduals, it was some time before they became generally circulated ; and that John,
speaking of himself as an elder, it has been imagined by some that he was a different
person from the apostle. Of the weakness of the last mentioned supposition, it is
unnecessary to say more than that Peter exhorts as an elder, and Paul as such an one
as Paul the aged. On the whole, therefore, it appears, that it was on the best and
most solid grounds that these three epistles have been received as the divine word, and,
as such, publicly read for the edification of the churches. . . . . - -
In the first epistle, the leading design of John appears to be to demonstrate the
vanity of that superficial and mistaken faith which does not produce obedience, to
excite a spirit of Christian affection, and to arm his readers against the snares and efforts
of antichrist. In conformity with these designs, he first testifies the holiness and mercy
which are exhibited in Christ Jesus to all that truly repent. [i. 1 to the end.] Then
he urges the propitiation and intercession of Christ, as arguments to obedience, brotherly
love, and victory over the world. [ch. ii. 1... 17.] He proceeds to forewarm them of the
many antichrists who were springing up in the world, directing them to the best
preservatives against their ensnaring doctrines. [verse 18.28.] . He then discourses
of those exalted privileges to which the children of God are entitled, and urges the
necessity of holiness both in heart and life, to prove that we are in that blessed number.
[verse 29, iii, 10.] He employs the remainder of the third chapter in the enforcin
of brotherly love, as an essential characteristic of the Christian. In the fourth,
[verse 1-- 12.] he cautions them particularly against deceivers, and instructs them in
what manner to distinguish between truth and falsehood. At length, drawing near to
a conclusion, he declares his general design to be the confirmation of their faith ;
reminds them of the ground they had to hope that their prayers would be heard both
for themselves and others, who had not sinned unpardonably ; and closes the whole with
a reflection on the happy difference between those that know God, and an ignorant and
ungodly world. [verse 13 to the end.] - - - .
The Cerinthians, Ebionites, and other heretics who early disturbed the church,
are supposed to have given occasion to this epistle. Where, or when it was written,
and to whom it was addressed, is extremely uncertain. As probable an opinion as any
seems to be that of Dr. Macknight, that it was published in Judea for the benefit.
of the Jewish Christians, a little before the destruction of their capital city.
An almost endless variety of opinions have been formed concerning the antichrist
here mentioned. He appears to be the same with the man of sin characterized by
Paul in his second epistle to the Thessalonians, and described in terms which apply
literally to the excesses of papal power. Grotius maintains that Caligula was anti-
christ ; others have affirmed the same of Nero ; but the date of those emperors'
reigns does not agree with his appearance at the end of the world. A favourite idea
Lives of THE Evangelists, 49%
among the Catholics has been, that he is to be a Jew of the tribe of Dan ; and the
whole history of his reign, wars, vices, doctrine, miracles, persecutions, and death,
has been written by a Spanish jesuit. Hippolitus and others held that the devil
himself was the true antichrist, and would become incarnate in human shape before
the consummation of all things. Lastly, Oliver Cromwell, in the seventeenth century,
and Napolean Buonaparte, in the present, have found writers desirous of exalting them
to this bad eminence. . . . . - s • . . .
Of the time of writing the second and third epistles of John, nothing, as Lardner.
observes, can be said with certainty. It is not unlikely that they were written between
the years eighty and ninety, when John might very fitly take the distinguishing epi-
thet of the elder or aged apostle. . . . .
Some have supposed that the person to whom the second epistle is addressed ought
not to be called the elect Lady, but that one of these words being left untranslated,
the passage should be read the Lady Eclecta, or the Elect Kuria. It is thought to
have been written to confute the error of Basilades and his followers, who affirmed that
Christ was not a man in reality, but only in appearance.
The third epistle is addressed to one Gaius, or Caius, a christian eminent for hos-
pitality; but whether the same as is mentioned by Paul in his epistle to the Romans is
uncertain. A principal design of its being written was to oppose the practices of one
Diotrephes, who was fond of distinction in the church, and unfriendly to Christian
strangers.' - - . . . . . .
• tººthority of the Apocalypse, or book of the Revelations of St. John, appears
to have been universally admitted during the two first centuries, though it was ques-
tioned in the beginning of the third, in consequence of a mistaken opinion that it encou-
raged the expectation of the temporal reign of Christ on the earth. It was evidently
written in the island of Patmos, whither John appears to have been barfished for his
adherence to the cause of his Master. Its date is generally fixed to the year ninety-six;
but others place it earlier, even before the destruction of Jerusalem. It may be
divided into three parts: the first, which is contained in the first chapter, gives an
account of a vision of our Lord, which John saw while engaged in the devotions of the
Jord's day. The second part contains the epistles of Christ to the seven churches in
Asia. [chap. ii. and iii.] . The third part, which occupies the remainder of the book,
describes the condition of the church in succeeding times. This commences with a
sublime description of the deity enthroned in glory, surrounded with saints and angels,
and proceeds to represent a sealed book of God's decrees, which none could open but
the Lamb, our Lord Jesus Christ. The opening of these seven seals makes the first
period which is described at length in the fifth, sixth, and seventh chapters. The
second period is that of the trumpets, which are given to seven angels, and six of them
sounded, each of their blasts being followed by the most awful consequences. [ch. viii.]
The third period is introduced by the measuring the temple, the vision of a woman
clothed with the sun and opposed by a dragon, the vision of two savage beasts which
should make great desolation among the saints of God, that of an angel flying through
the midst of heaven with the everlasting gospel in his hand, and several other mystical
representations. The seven angels then pour out their seven vials full of the wrath
of God upon his enemies in earth, and Babylon is at length declared to have sunk
beneath his vengeance. [chap. xiii. to xix.] The fourth period represents the flou–
rishing state of the church during the space of a thousand years. [chap. xx. 1..6.
In the fifth period, Satan makes a fresh, but unsuccessful attempt for the establish-
inent of his kingdom, [verse 7... 10.]. The sixth period represents the universal judg-
ment. [verse 11 to the end..] And the seventh describes the happiness of the saints of
496 Lives of THE Evangelists.
God. [chap. xxi. xxii.] It is scarcely necessary to observe, that no book of the New -
Testament has been so variously interpreted. -
The history of John after his return from banishment is thus recorded by Eusebius,
in the third book of his Ecclesiastical History. . . .
“ At this time, there remained alive in Asia that same apostle and evangelist, John.
whom Jesus loved ; and, having returned from his banishment to the island after the
death of Domitian, he again governed the churches. That he yet remained alive,
is proved by the testimony of two very credible witnesses, both of them zealous
defenders of the orthodox faith, namely, Ireneus and Clement of Alexandria. The
former of whom, in his second book against heresies, writes thus word for word: “ All
the presbyters who were acquainted in Asia with John, the disciple of our Lord,
testify that John delivered it to them ; for he remained with them until the time of
Trajan.” And in the third book, upon the same subject, he manifests the same thing -
in these words: “Moreover, the church at Ephesus was founded indeed by Paul,
but John, continuing among them until Trajan's time, was a faithful witness of the
apostolic traditions.” Clement, also, having pointed out the time, adds also a history
very necessary for them who like to hear good and profitable things, it is in that book
which he has written under the title who that rich man is that shall be saved. Let us
therefore take his book, and read the story, which is thus, “Hear a table, and not a
fable ; but a true story, which is related concerning John the apostle, and delivered
unto us and kept in remembrance. For when, after the tyrant was dead, he had returned
from the island of Patmos to Ephesus, being requested so to do, he departed for the
neighbouring countries, in some places ordaining bishops, in others regulating whole
churches, and in others again choosing into the clergy those who were pointed out by
the Spirit. When he had come to a certain city not far distant, and of which some
have related"the name, (the author of the Chronicon Alexandrinum calls the name
of this city Smyrna,) and, moreover, having refreshed the brethren, seeing a very
young man, of goodly stature of body, comely countenance, and lively disposition,
he looked stedfastly upon him whom he had ordained bishop, and said, I commit him
to thee with all diligence, in the presence of the church and of Christ, as witness.
And when he had received him, and promised that he would perform all things, John,
having again charged him with these things, and taken him to witness, afterwards.
returned to Ephesus. The presbyter, having received him, took home the young man
who had been delivered to him, brought him up under due restraint, cherished him.
as his own, and, at length, enlightened, i.e. baptized him ; but after that, he relaxed.
something of his great care and watchfulness over him, because he had placed upon
him, as it were, the perfect and secure seal of the Lord. But he, having received.
his liberty too early, became corrupted by certain idle and dissolute young men.
abandoned to all evil, who, being his equals, associated themselves with him, invited
him to sumptuous entertainments, afterward engaged him to go with them by night
to rob and stop travellers, and, at length, allured him to still greater villany. He
became gradually accustoned to crimes; and, on account of the violence of his spirit,
like a strong and ungovernable horse, flies from the right way, and, furiously champing
the bit, hastens to precipitate himself into an abyss of ruin. At last, rejecting the
salvation of God, he determined nothing less with himself than to commit some enor-
mous crime; for, having now become desperate, he scorned to suffer the common.
punishment of other thieves. Taking, therefore, his accomplices, and forming them.
into a troop of robbers, he readily became their leader, being the most violent, bloody,
and cruel of them all. In the mean time, on some necessary occasion, the Christians of
that city sent for John. He, after that he had set in order those things on account:
lives of THE Evangelists. - 4??
of which he had come, said, O bishop, restore to us that charge which I; and indeed
‘Christ, committed unto thee, in the presence of that church over which thou art
ordained. He, truly, was at first astonished, supposing that he was falsely accused
of money which he had not received ; yet, while he could not believe himself to have
had those things which he had not received, so neither could he dare entirely to
disbelieve John. But when John had said, I demand the young man, and the sottl
of our brother, the elder, groaning deeply, and also weeping, replied, He is dead.
How 2 and what kind of death 2 To God, said he, he is dead ; for he proved wicked
and completely abandoned, and, at length, became a thief; and now, instead of con-
tinuing in the church, he hath betaken himself to the mountain with a troop of armed
men. The apostle then rent his garments, and exclaimed with a bitter lamentation,
I have left a good keeper of his brother’s soul but furnish me with a horse and a
guide for the way. So he hastened immediately out of the church ; and, coming
to the place, is taken by the watch which the thieves had set, when he neither flies,
nor endeavours to avoid them ; but cries out with a loud voice, I am come for this
purpose, bring me to your captain. The captain, armed as he was, for awhile stood
still ; but as soon as he knew that it was John who was approaching, being filled with
shame, he betook himself to flight. But the apostle vigorously pursued him, forgetful
of his age, and exclaimed, Why dost thou flee from me? shall a son flee from his
father, an unarmed old man P Pity me, my son ; do not fear ; thou hast yet hope
of eternal life. I will intercede with Christ for thee; if it were necessary, I would
readily undergo death for thy sake, as Christ hath died for us. I will pay my soul
for thine; stand still ; believe me; Christ hath sent me. Hearing these things, the
young man at first stood motionless, looking on the ground, then threw away his
weapons, and, at length, trembled and wept bitterly. Embracing the old man, who
came to him, he apologized for himself with groans as well as he could, and became
baptized a second time with his tears, all but his right hand, which he continued to
conceal. The apostle, promising and swearing that he would obtain for him the
remission of his sins from our Saviour, having kneeled down and kissed his right hand,
now purified by repentance, brought him back into the church again. Then, making
intercession for him with frequent prayers, agonizing with him in continual fastings,
composing his mind with comfortable passages, he did not leave him, as they say,
before he had established him in the church, thus giving a great example of true
repentance, an illustrious proof of regeneration, and a trophy of a blessed resurrection.”
There are several other stories related concerning John, which do not seem to have.
been so well authenticated as the preceding. Thus he is reported to have turned pieces
of wood and stone into gold, in order to satisfy the avarice of some, who, having re-
nounced their riches for the sake of the Christian religion, afterwards repented of their
choice ; to have been placed in a vessel of boiling oil without being scalded ; and to
have drank poison without receiving any permicious effect. He died, according to
Jerome, in the third year of Trajan, in the hundredth year of his age, according to the
opinion of Lampe, and just at the end of the first century. His name has constantly
been held in the most profound veneration, for the simplicity, love, and meekness, which,
equally distinguished his character and his writings. .
493 sº THE VIRGIN MARY,
* * . , CHAPTER XIX.
2 * ~ * - *. , , ; . tº- * .# ,
". . . ; ºr º «" , ‘ 4. w # .."
. . 'THE History or OTHER PERSONS MENTioned 1N THE NEw TESTAMENT.
** • º a
*::::- *.*. f v wº
** 2° “. . - 3.
*
f
!
. The Virgin Mary—Peter—review of his two epistles—his preaching at Rome—his mar-
tyrdom-Andrew—his martyrdom—James the Elder—Philip the apostle—Bartholo-
new—Thomas—his preaching and martyrdom—spurious writings attributed to him—
James the Less—review of his epistle—account of his death—Jude—his epistle—the pre-
tended embassy to Abgurus, king of Edessa—Simon Zelotes, or the Canaanite–Mat-
thias—badges of the apostles—Philip the Deacon—Nicanor—Timon—Parmenas—
Nicholas—Barnabas—Apollos—Timothy—observation on his second epistle—Titus-
zemarks on the epistle directed to him—character of the Cretans–Philemon—Onesimus
—Linus—Clement—Hermas—Dionysius the Areopagite—conclusion.
º
! --& + f
1N the prosecution of our present undertaking; a considerable variety of objects has
passed before is in review. Our first employment was to trace the blessed sun of
righteousness from the earliest dawning of his light, till, having arrived at his meridian
splendour, a cloud received him from the sight of mortals, and he ascended to dispense
the blessings of his rays upon the inhabitants of a world to us unseen, though not entirely
unknown. We then beheld the eternal spirit descend like tongues of cloven flame,
rest on the heads of the disciples, and communicate to them that rich abundance of
divine instruction which enabled them to shine in their generation like stars in the fir-
mament of heaven. The most distinguished, though the last called of these holy men,
was Paul, the apostle of the Gentiles. Throughout that portion of his life which
elapsed between his conversion and his death, he appears superior to most of the weak-
nesses of human nature; and, having fixed his view steadily on the advancement of
his Redeemer's kingdom, regretted no labour or suffering which was necessary for the
attainment of this purpose. The celebrity of the four evangelists, especially of the
three former, is derived not "so much from the excellencies of their own characters,
as from the exalted dignity of that Saviour whose history they have recorded. There
now remains a number of venerable persons concerning whose lives we possess but
scanty information, yet whom it would be unjust to pass over in silence. Such are
Mary, the mother of our Lord, the remainder of the twelve apostles, the seven deacons,
Barnabas, Timothy, Titus, and several others to whose labours the Gentile world is
greatly indebted. Oſthese we shall proceed to speak in their order. - $4. g
Of the Virgin Mary nothing further is known with º: than what is recorded
in the New Testament. From that most authentic source, we learn that she was a
PETER. 499
maiden of Galilee, of exemplary piety, and modesty. She does not appear to have
been lifted up by the message of Gabriel; but, retiring as much as possible from the
world, expected, with humble solicitude, the fulfilment of the divine prediction.
She watched, no doubt, over the infant Jesus with the most tender and unremitting
care, delighting to observe his progress in wisdom and in stature, and cherishing the
belief that he would one day effect the deliverance of Israel. Her affectionate exposł
tulation with him when he remained among the doctors at Jerusalem affords a remark-
able instance of her maternal care. From the silence of the evangelists concerning
Joseph, it is probable that Mary became a widow before the commencement of our
Lord’s ministry. At his death, he commended her to John, on whose affectionate
disposition he had the most implicit reliance. . Neither her own danger, nor the sadness
of the spectacle, nor the reproaches and insults of the people, could restrain her from
witnessing the sufferings of her son upon the cross. In this, she exhibited, as Grotius
justly observes, a noble example of fortitude and zeal. Now a sword, according to
Simeon's prophecy, [Lukeii, 35.] struek, through her tender heart, and penetrated
her soul; and, probably, the extremity of her sorrow did so overwhelm her spirits,
as to render her incapable of attending at the sepulchre. Nothing more concerning
her is mentioned in the sacred story, Ör in early antiquity, except that she continued
among the disciples, and united in their worship after our Lord’s ascension. [Acts i. 14.]
Andrew of Crete, a writer of the seventh century, tells us that she died with John at
Ephesus, in an extreme old age; and it appears, from a letter of the council of Ephesus
in the fifth century, that it was then behieved she was buried there. But they pretend
to shew her sepulchre at Jerusalem; and thany ridiculous tales are forged concerning
her death and ussumption, or being taken up into heaven, of which the best Catholic
authors are themselves ashamed. t
Simon Peter was a native of Bethsaida, a town situated on the western shore of the
lake of Gennezareth. He was by trade a fisherman, and had a brother named Andrew ;
but whether he was elder or younger than Simon is not known. Their father was named
Jonah, or John ; and, probably, was of the same occupation with his sons. Andrew
was a disciple of John Baptist, [John i. 35, 41.] and heard him poiht out Jesus as
the Lamb of God, which taketh away the sin of the world. This good news Andrew
communicated to his brother Simon, and brought him to Jesus, who, foreseeing the
fortitude he would exercise in preaching the gospel, honoured him with the name of
Cephas, or Peter, which is, by interpretation, a stone, or rock. [John i. 42.]
Andrew and Peter now become the diseiples of Jesus, and often attended him. Yet
they still followed their trade of fishing occasionally, till he called them to a more
constant attendance, promising to make them fishers of men. [Mat. iv. 19.] Afterwards
when he chose twelve of his disciples to be with him always, and to be his apostles,
Peter and Andrew were of the number. About that time, Peter had left Bethsaida,
and had gone to Capernaum with his wife, who is thought to have been of that town.
From Audrew’s accompanying his brother thither, and living with him in the same
house, it may be conjectured that their father was dead. With them, Jesus also abode,
after he took up his ordinary residence in Capernaum ; for he seems to have beer
pleased with the disposition and manners of all the members of the family. This house
is sometimes called Peter's house. [Mat. viii. 14.] and sometimes the house of Simon
and Andrew. [Mark i. 29.] Thus, as Lardner, observes, it appears, that before Peter
became an apostle, he had a wife, was the head of a family, had a boat and nets, and a
furnished house, and maintained himself by an honest occupation. To these things
Peter alluiled when he told his Master, Behold, we have left all and foliowed thcc ;
what shall we have therefore ? [Mat. xix. 27.] The apostle Paul seems to insinuate
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that * wife attended him in his travels after our Lord's ascension. [l Cor.
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Peter, now made an apostle, shewed on every occasion the strongest faith in Jesus
as the Messiah, and the most extraordinary zeal in his service, of which the following
are examples. The night after the miracle of the loaves, when Jesus came to his
disciples walking on the sea, they were affrighted, supposing that they saw a spirit.
But Peter, taking courage, said, Lord, if it be thou, bid me come to thee on the water.
And h esaid to him, corne. gſmat. xiv. 28.] The next day, when many of our Lord's
disciples: offended at his discourse in the synagogue of Capernaum, left him, Jesus
said to the twelve, Will ye also go away & Then Simon Peter answered him, Lord,
to whom should we go # for thou hast the words of eternal life : and we know and
are sure ºgt thou art the Christ, the Son of the living God. In returning this answer,
Peter wās more forward than the rest, because his faith was strengthened by the late
miracle of his walking on the water. The same answer Peter gave when Jesus in
private asked his disciples, first, what opinion the people entertained of him ; next,
what was their own opinion. [Mat. xvi. 16.] Simon Peter answered and said, Thou art
the Christ, the Son of the living God. Having received this answer, Jesus declared
Peter blessed on account of his faith; and, in allusion to the signification of his name,
added, Thou art Peter, and upon this rock I will build my church ; and I will give
thee the keys of the kingdom of heaven, and whatsoever thou shatt bind on earth, &c.
Manythink these things were spoken to. Peter alone, for the purpose of conferring on
him privileges and powers not granted to the rest of the apostles. But others, with
more reason, suppose, that though Jesus directed his discourse to Peter, it was intended
for them all, and that the honours and powers granted to Peter by name were conferred
on them all equally. For no one will say that Christ's church was built upon Peter
singly. It was built on the foundation of the apostles and prophets, Jesus Christ him-
self being the chief corner stone. As little can any one say that the power of binding
and loosing was confined to Peter, seeing it was declared afterwards to belowg to all
the apostles. [Mat. xviii. 18, John xx. 23.] To these things add this, that as Peter
. made both his confessions in answer to questions which Jesus put to the whole of the
apostles, these confessions were certainly made in the name of the whole, And there-
fore what Jesus said to him in reply was designed for the whole without distinction ;
excepting this, which was peculiar to him, that he was to be the first who, after the
descent of the HolºGhost, should preach the gospel to the Jews, and then to the
Gentiles; an honour which was conferred on Peter in the expression, I will give unto
thce the keys, &c. . . . . . . . . . .
Peter was one of the three apostles whom Jesus admitted to witness the resurrection
of Jairus' daughter, and before whom he was transfigured, and with whom he retired
to pray in the garden the night before he suffered. He was the person who, in the
fervour of his zeal for his Master, cut off the ear of the high-priest’s slave, when the
armed band came to apprehend him. Yet this same Peter, a few hours after that,
denied his Master three different times in the high-priest's palace, and with oaths.
After the third denial, being stung with deep remorse, he went out and wept bitterly.
This offence Jesus pardoned. And, to testify his acceptance of his lapsed but penitent
apostle, he ordered the women to carry the news of his resurrection to Peter by name,
and appeared to him before he shewed himself to any other of his apostles. And at
another appearance, he confirmed him in the apostolical office, by giving him a special
commission to feed his sheep. From that time forth Peter never faultered in his
faith ; but uniformly shewed the greatest zeal and courage in his Master’s cause.
Soon after our Lord's ascension, in a numerous assembly of the apostles gad brethren,


Peter gave it as his opinion that one should be chosen to be an apostle in the room of
Judas. To this they all agreed; and, by lot, chose Matthias, whom, on that occasion,
they numbered with the eleven apostles. On the day of Pentecost following, when
the Holy Ghost fell on the apostles and disciples, Peter, standing up with the eleven,
lifted up his voice in the name of the apostles, as he had done on various occasions
in his Master’s life-time, and gave the multitude an account of that great miracle. ,
£Acts i. 14.] When Peter and John were brought before the council to be examined
concerning the miracle wrought on the impotent man, Peter spake. It was Peter who
questioned Ananias and Sapphira about the price of their land; and, for their lying
in that manner, punished them miraculously with death. It is remarkable also,
that although by the hands of the apostles many signs and wonders were wrought,
it was by Peter’s shadow alone that the sick, who were laid in the streets of Jerusalem,
were healed as be passed by. Lastly, it was Peter who made answer to the council
3. the apostles' not obeying their command to preach no more in the name of
WCSUIS. * . . . . . . . . . . . . . . . . ; - r *
Peter's fame was now become so great, that the brethren at Joppa, hearing of his
being in Lydda, and of his having cured Eneas miraculously of a palsy, sent, desiring
him to come and restore a disciple to life, named Tabitha ; which he did. During
his abode at Joppa, the Roman centurion Cornelius, directed by an angel, sent for
him to come and preach to him. On that occasion, the Holy Ghost fell on Cornelius
- and his company while Peter spake. Peter, by his zeal and success in preaching the
gospel, having attracted the notice of the inhabitants at Jerusalem, Herod Agrippa,
who, to please the Jews, had killed James, the brother of John, still farther to gratify
them, cast Peter into prison. But an angel brought him out; after which, he con-
cealed himself in the city, or in some neighbouring town, till Herod's death, which
happened about the end of the year. Some learned men think Peter at that time
went to Antioch, or to Rome. But if he had gone to any celebrated city, Luke, as
L'Enfant observes, would probably have mentioned it. Besides, we find him in the
council of Jerusalem, which met not long after this to determine the famous question
concerning the circumcision of the Gentiles. The council, being ended, Peter went to
Antioch, where he gave great offence by refusing to eat. with the converted Gentiles.
But Paul withstood him to the face, rebuking him before the whole church for his.
pusillanimity and hypocrisy. [Gal. ii. 11...21.] - . . . . . . . -
From the foregoing history, it appears that Peter very early distinguished himself
as an apostle; that his Master greatly esteemed him for his courage, his zeal, and his
other good qualities: that he lived in peculiar habits of intimacy with Peter, and
eonferred on him various marks of favour, in common with James and John, who,
likewise distinguished themselves by their talents and good dispositions. But that
Peter received from Ghrist any authority over his brethren, or possessed any superior
dignity as an apostle, there is no reason for believing. All the apostles were equal
in office and authority, as is plain from our Lord's declaration, one is your Master,
even Christ, and all ye are brethren. The only distinction among the apostles was
that which arose from personal talents and qualifications, a distinction which never fails
to take place in every society. Because, if one distinguishes himself by his superior
ability in the management of affairs, he will be respected in proportion to the idea
which his fellows entertain of him. In this manner, and in no other, Peter, whose
virtues and talents were singularly conspicuous, acquired a pre-eminence among the
apostles. But it was only of the sort founded on personal esteem. And therefore,
in their meetings to deliberate on any important affair, the brethren may have wished.
to hear him speak first ; and he commonly did so : but that was all. In like manner,
§§3 PETER.
in their intercourses with their adversaries, Peter often spake in the name of such of
the apostles and brethren as were present ; which they willingly allowed, perhaps
desired, as thinking him best qualified for the office. The evangelists also, who
wrote their gospels a considerable time after Peter had raised himself in the esteem
of the apostles and brethren, added their suffrage to his character, by mentioning him
first in the catalogues they gave of the apostles. And as two of them were themselves
#postles, by acknowledging, in that manner, their respect for him, they have shewn
themselves entirely free from envy. Lastly, it appears from Peter's epistles, that
he did not think himself superior in authority to the other apostles. For if he had
entertained any imagination of that sort, insinuations of his superiority, if not direct
assertions thereof, might have been expected in his epistles, and especially in their
inscriptions. Yet there is nothing of that sort in either of his letters. The highest
#",he * º himself in writing to the elders of Pontus, is that of their fellow-elder.
, Pet. W. H. : * º,
To the foregoing account of Peter's rank among the apostles, Dr. Macknight adds
from Lardner on the canon, page 102, that Cassian, supposing Peter to be older than
Andrew, makes his age the ground of his precedence among the apostles ; and that
Jerome himself says, “ The keys were given to all the apostles alike, and the church .
was built on them all equally. But for preventing dissension, precedence was given
to one. And John might have been the person; but he was too young, And Peter
was preferred on account of his age.” &
Hn the history of the Acts, no mention is made of Peter after the council of Jerusalem.
But from Gal ii. 11, it appears, that, after the council, he was with Paul at Antioch.
He is likewise mentioned by Paul, I Cor. i. 12, iii. 22, from which Pearson infers that
Peter had been in Corinth before the first epistle to the Corinthians was written. But
this does not follow. In these passages Paul speaks of certain Jews in Corinth who
had been converted by Jesus and Peter. But he does not say they were converted in
Corinth. Probably their conversion happened in Judea. If Peter had preached in
Corinth before Paul wrote to the Corinthians, he would not have said, I have planted,
JApollos hath watered ; overlooking the labours of Peter. When Paul wrote his
epistle to the Romans, it may be presumed that Peter was not in Rome : for, in that
epistle, Paul saluted many of the brethren there by name, without mentioning Peter.
Farther, during his two years’ confinement at Rome, Paul wrote four letters to dif-
ferent churches, in none of which is Peter mentioned. Neither is any thing said or
hinted in these epistles, from which it can be gathered that Peter had ever been in
Rome. Probably, he did not visit that city till about the time of Paul's mar-
tyrdom. ** *
* is generally supposed, that after Peter was at Antioch with Paul, he returned to
Jerusalem. What happened to him after that is not told in the scriptures. But
Eusebius informs us, that Origen, in the third volume of his exposition on Genesis,
wrote to this purpose : “ Peter is supposed to have preached to the Jews of the dis-
persion in Pontus, Galatia, Bithynia, Cappadocia, and Asia. , And, at length, coming
to Rome, was crucified with his head downwards, himself desiring that it might be in
that manner.” Some learned men think that Peter, in the latter part of his life,
went into Chaldea, and there wrote his first epistle, because the salutation of the
church at Babylon is sent in it. But their opinion is not supported by the testimony.
of antient writers. Lardner, Cán. vol. iii. p. 169, saith, “It seems to me, that when-
he [Peter] left Judea, he went again to Antioch, the chief city of Syria. . Thence he
might go into other parts of the continent, particularly Ponius, Galatia, Cappadocia,
Asia, and Bithynia, which are expressly mentioned at the beginning of his first epistle.
A PEPER . --- .5%
fa. those countries he might stay a good while. . It is very likely that he did so :
and that he was well acquainted with the Christians there, to whom he afterwards
wrote two epistles. When he left those parts, I think he went to Rome ; but not till
after Paul had been in that city, and was gone from it.”
The authenticity of his first epistle was never called in question. It has been supposed,
that as Peter was the apostle of the circumcision, it was intended only for the Jewish
Christians who were scattered abroad throughout various provinces of Asia Minor,
which the apostle enumerates in the first chapter and verse. There is, however, reason
to suppose, from some passages which seem more particularly to refer to the abomi-
nations of the Gentiles, that it was written also for the instruction of Gentile converts,
and that both Jews and Gentiles are comprehended under the general name of strangers,
because all the true, followers of Christ are pilgrims and strangers in this present world.
From Peter's sending the salutation of the church at Babylon to the Christians in
Pontus, it is generally believed that he wrote his first epistle in Babylon. But as
there was a Babylon in Egypt, and a Babylon in Assyria, and a city to which the
name of Babylon is given figuratively, [Rev. xvii. xviii.] namely, Rome, the learned
are not agreed which is the Babylon there meant. It is very remarkable that the Roman
Catholic writers universally claim that honour for the seat of their mother church.
It is believed to have been written in the year sixty-six or sixty-seven, a little after the
death of Paul.
It is evidently the design of the first epistle of Peter, “to induce the Christian converts
in many parts of the world to maintain a conversation, not merely inoffensive to all
men, but in all respects worthy of the gospel, and to support them under the severe
persecutions and fiery trials they already endured, or were likely to endure by the noblest
considerations which their religion could suggest.”
The first branch of this design the apostle seems to keep particularly in view, from
chap. i.iii. 7. And, in pursuance of it, after having congratulated his brethren
who were dispersed abroad through various countries, qu their happiness in being
called to the glorious privileges of the gospel, which was introduced into the world
in so sublime a manner by the prophets and apostles, [chap. i. 1... 12.] he exhorts
them to watchfulness, to sobriety, to love, and to universal obedience, by an affectionate
representation of their relation to God, their redemption by Christ's invaluable blood,
and the excellence and perpetuity of the Christian dispensation, and of its glorious
fruits and consequences, compared with the vanity of all worldly enjoyments. [verse 13
to the end.] Urging them, by the like considerations, to receive the word of God
with meekness, to continue in the exercise of faith in Christ as the great foundation
of their eternal hopes, and to maintain such a behaviour as would adorn his gospel
among the unconverted Gentiles. [chap. ii. 1.-- 12.] For the same end, he exhorts
them to the exercise of a due care as to relative duties, and particularly a subjection to
civil governors and to masters, even when their dispositions and injunctions might be
hard and severe ; enforcing all by the consideration of that patience with which our
Lord Jesus Christ endured his most grievous sufferings. [verse 13 to the end.] He
likewise exhorts Christian wives to submit themselves to their husbands, and to study
the ornament of their minds rather than of their persons ; and husbands to treat their
wives in a becoming and honourable manner, from a tender sense of those infirmities to
which the sex is peculiarly liable. [chap. iii. 1...7.]
In the ensuing part of the epistle, the apostle's arguments and exhortations more
immediately and directly refer to those, dreadful sufferings and persecutions to which
the Christian converts were exposed, or which they actually endured from the male-
*}} , ºppºpº.
volence and rage of their implacable enemies. And here, well knowing that such
'treatment, unmerited and unprovoked, is apt to embitter afid narrow men's spirits, and
inflame their resentments, in which case the religion of the meek and lowly Jesus
would be greatly dishonoured, and its spread and influence in the world retarded by
the indiscreet behaviour of its friends and advocates, therefore St. Peter urges many
arguments on the Christian converts, in order to engage them to an inoffensive,
benevolent, and useful life and conversation, and to a steady courageous adherence
to their religion amidst all opposition. [verse 8... 17.] And then, animating them to
endure their sufferings with patience and resignation, from the endearing consideration
of what their divine Saviour had suffered for them, he expatiates on his atonement,
resurrection, and exaltation ; on the obligation of their baptismal covenant ; and
on the awful solemnity of the last judgment ; as powerful arguments to a life of
mortification and holiness, whatever discouragement and opposition they might be
called to encounter. [verse 18, iv. 6..] And as eminent vigilance, fidelity, and courage,
would be requisite for highly improving their talents, and for discharging the duties
of their respective stations in the church at all times, but especially in times of immi-
ment danger and persecution, he distinctly inculcates these several virtues; and, by
way of inference, from the trials to which good men were exposed, he observes, that
a tremendous inevitable destruction will overwhelm the impenitent and unbelieving.
[verse 7... 19.] And, at the close, he addresses some particular cautions both to
ministers and private Christians; urging, on the former, humility, diligence, and
watchfulness; and exhorting the latter to a stedfast and faithful discharge of their
several duties, animated by this sublime consideration, that the God of all grace had
called them to his eternal glory, and would, after they had suffered awhile, make
. perfect, according to the apostle's earnest prayer for them. Uchap. v. through-
out.
From this imperfect delineation of this admirable epistle, the production of an
eminent apostle, it is no unnatural or improper remark, that all the principles of our
holy religion, as here represented, are perfectly consistent with the analogy of faith,
and with the whole tenor of the New Testament; that they are directly levelled against
all manner of corrupt affections and immoral practices, as well as urged in the light
of motives, to all those virtues and graces in which our conformity to God and the true
glory of our nature consists. And, (which, if it were the only circumstance that could
be pleaded, would exalt our religion to an infinite superiority to the institutions of
the most renowned heathen philosophers and law-givers; and, in connection with its
amazing progress, is a demonstration of its divine original) Christians are here instructed
to encounter outrageous violence and persecution, only with the hallowed weapons
of patience, meekness, and charity ; and to silence the cavils and blast the machinations
offheir own and their Master's bitterest enemies, with the lustre of a pure and holy
life, and the fervour of a generous and invincible benevolence. How amiable ! how
elevated how divine ! how worthy of all acceptation 1 is the religion of Jesus !
In delineating, as we have seen, the grand and essential branches of which even Peter
and Paul, notwithstanding all their contention about things of inferior moment, or of a
personal and private nature, are perfectly consistent and harmonious. -
The second epistle is supposed to have been written about a year after the former,
and was certainly directed to the same persons. Its authenticity was doubted by some
of the first Christians, on account of its not being very generally known in the world.
It has also been observed, that the style of a part of it, at least, is different from that
of the first epistle; but this difference has been supposed to have arisen wholly from
s=-sº ANDREw. N 505
the nature of the subject treated of, and the peculiar situation of the apostle, who was
animated with the most sublime conceptions of that immortal world of happiness into.
which he was soon to enter."
The general design of the epistle is, to confirm the doctrines and instructions de-
livered in the former, “to excite the Christian converts to adorn and stedfastly adhere
to their holy religion, as a religion proceeding from God, notwithstanding the artifices
of false teachers, whose character is at large described, or the persecution of their
bitter and inveterate enemies.”
The apostle, with this view, having first congratulated the Christian converts on
the happy condition into which they were brought by the gospel, exhorts them, in
9rder to secure the blessings connected with their profession, to endeavour to improve
in the most substantial graces and virtues. [chap. i. 1.- 11.] And that their attention
might be more effectually engaged, he reminds them, both that he spoke to them in
the near view of eternity, it being revealed to him that he should shortly put off his
earthly tabernacle ; and that the subjects on which he discoursed were not cunningly
devised fables, but attested by a miraculous voice from heaven, and by divinely inspired
prophecies. [verse 12 to the end.] And, that this exhortation might not fail of pro-
ducing the most genuine effects, he cautions them against the false teachers whose
character he describes, reminding them of the judgments executed on the apostate
angels, on the old world, and on Sodom; and, at the same time, of the deliverance
of Noah and of Lot, as suggesting considerations which, on the one hand, should
terrify such ungodly wretches, and, on the other, comfort and establish the hearts
of upright, and pious Christians. [chap. ii. 1.9.] He then further describes the
character of these seducers; warning all true Christians of the danger of being per-
verted by them, and then of the dreadful destruction to which they exposed themselves
[verse 10 to the end..] And that the persons to whom he was writing Inight more
effectually escape the artifices of those who lay in wait to deceive, they are directed
to adhere steadily and closely to the sacred scriptures, and to consider the absolute
certainty and awful manner of the final destruction of this world ; and then the whole
is concluded with several weighty and pertinent exhortations. [chap. iii. throughout.]
Eusebius asserts that Peter’s labours at Rome were eminently successful in opposing
Simon Magus, who had procured to himself divine worship in that city. It is generally
believed that he suffered martyrdom at Rome during the persecution of Nero, being
crucified with his head downward near the gate of the Vatican. It is asserted by
Eusebius, that, seeing his wife, as he was yet hanging upon the cross, going to her
martyrdom, he was greatly rejoiced, and cried out to her with a loud voice that she
should remember the Lord Jesus Christ. Some of the antient heretics handed about a
gospel, to which they gave the name of this apostle. tº
The accounts which antiquity affords us respecting Andrew are probably mixed
with fable. He is said to have preached the gospel, during the reign of Vespasian,
to the Scythians, the Sogdians, the Sacae, and in a city called Augustia, which was
inhabited by a nation who were called Ethiopians. His death is said to have happened
at Patris, a city of Achaia, where, through his diligent preaching, many had been
converted to the faith of Christ. Egeas, the governor, being a very zealous pagan,
resorted thither for the express purpose of inducing the Christians to renounce their
profession, and sacrifice to those idols which were acknowledged in. the country.
Andrew, thinking it proper to resist this attempt, and confirm by his example the
fortitude of the brethren, spoke to Egeas to the following purpose : It becomes you,
who are the judge of men, first to know your judge, who dwelleth in heaven ; and
then to worship him, being thus known; and so, in worshipping the true God, to
, 3 T
§06 JAMES THE ELDER, PHILIP, BARTHOLOMEW, &c.
recal your mind from false gods and blind idols, , Egeas became very angry, and
demanded of the apostle whether he were the same Andrew who did, by his teaching,
overthrow the temples of the gods, and persuade men to embrace that superstition
which the Romans had lately commanded to be abolished and rejected. Andrew, in
answer, plainly affirmed that the princes of the Romans did not understand the truth ;
and that the Son of God, who came down from heaven for the sake of sinful men, had
taught and declared how their idols, whom they honoured as gods, were indeed cruel
devils, bitter enemies to mankind, teaching the people no other doctrine but that which
offended God, and caused him to give them up to all manner of wickedness. The
proconsul, upon this, determined to crucify Andrew after the example of Jesus. On
being threatened with this punishment, Andrew firmly replied, that he would never
have preached the honour and glory of the cross if he had feared the death of the cross.
The sentence of condemnation was now passed, that Andrew, teaching pernicious
doctrine, endeavouring to found a new sect, and taking away the honour of their gods,
should be led forth to crucifixion. Coming to the place of execution, he was not at
all disturbed at the sight of the cross, but spake forth with a fluency which much
astonished the spectators. His words are said to have been, O ! welcome and long looked
for cross, willingly and joyfully do I come to thee, being the scholar of him who did
hang upon thee. I have always loved thee, and desired to embrace thee. Thus,
being crucified, he yielded up the ghost, and fell asleep. There was antiently attri-
buted to him a spurious book, entitled the Acts of St. Andrew.
James the Elder appears to have been one, of the most zealous of the disciples, and
was therefore singled out by Herod as the first object of his persecuting fury. His
martyrdom is recorded in the Acts of the Apostles, and in the sixteenth chapter of the
present work. * . ſº
Philip, the apostle, is said, by late writers, after having preached among the bar-
barous nations, to have been crucified and stoned to death at Hierapolis, a city of
Phrygia. *-
Bºlomew is said to have preached the gospel to the Indians, and to have trans-
lated into their language the gospel of Matthew, as well as to have wrought many
Iniracles for the confirmation of their faith. At last, in Albania, a city of the Greater
Armenia, he is said to have suffered a most cruel death, being first beaten down with
stones, then crucified, then ſlayed alive, and lastly beheaded,
Thomas is said, by Eusebius, to have preached the gospel in Parthia; he is also
mentioned, by the same author, as having a hand in the very questionable affair of
Abgurus. He is said to have suffered martyrdom at Calamina, a city of Judea, being
slain with a dart. There was a spurious gospel attributed to him.
James the Less, the son of Alpheus, being not only the Lord's near relation, but
an apostle, whom, as is generally supposed, he honoured in a particular manner, by
appearing to him alone after his resurrection... [I Cor. xv. 7..] These circumstances,
together with his own personal merit, rendered him of sueh note among the apostles,
that they are supposed to have appointed him to reside in Jerusalem, and to superintend
the church there. This appointment, Lardner says, was made soon after the martyr-
dom of Stephen ; and, in support of his opinion, he observes, “ that Peter always
speaks first, as president among the apostles, until after the choice of the seven deacons.
Every thing said of James after that, implies his presiding in the church of Jerusalem.”
Canon, vol. iii. p. 28. For example: when the apostles and elders came together to
consider whether it was needful to circumcise the Gentiles, after there had been much
disputing, Peter spake [Acts xv. 7..]; then Barnabas and Paul [verse 12.] ; and,
when they had ended, James summed up the arguments, and proposed the terms on
- JAMES THE LESS. 507
which the Gentiles were to be received into the church, [verse 19, 20, 21.] to which
the whole assembly agreed, and wrote letters to the Gentiles eonformably to the opinion
of James. [verse 22.29.] 'From this it is inferred that James presided in the council
of Jerusalem, because he was president of the church in that city. Chrysostom, in
his homily on Acts xv. says, “James was bishop of Jerusalem, and therefore spake
last,” . . “ . . . . . . . . . . . . . . .
In the time of this council, Paul communicated the gospel which he preached
among the Gentiles to three of the apostles, whom he calls pillars ; and tells us, that
when they perceived the inspiration and miraculous powers which he possessed, they
gave him the right hands of fellowship, mentioning James first. [Gal. ii. 9..] And
Knowing the grace that was bestowed on me, James, Cephas, and John, who were
pillars, gave to me and Barnabas the right hands of fellowship. This is supposed to
imply, that James, whom, in the first chapter, he had called the Lord's brother, was
not only an apostle, but the presiding apostle in the church of Jerusalem. In the
same chapter, Paul, giving an account of what happened after the council, says,
[verse 11, 12.] When Peter was come to Antioch, before that certain came from
James, he did eat with the Gentiles ; but when they were come, he withdrew and sepa-
rated himself, fearing them who were of the circumcision. This is considered as shewing.
that James resided at Jerusalem, and presided in the church there, and was greatly
respected by the Jewish believers. The same circumstance appears from Acts xxi. 17 ;
where, giving an account of Paul’s journey to Jerusalem, with the collections for the
saints in Judea, Luke says, [verse 18.] Paul went with us to James, and all the elders
were present. Farther, the respect in which James was held by the apostles appears.
from two facts recorded by Luke. The first is, when Paul came to Jerusalem three
years after his conversion, Barnabas took him, and brought him to Peter and James,
as the chief apostles. [compare Acts ix. 27, with Gal. i. 19.] The second fact is,
after Peter was miraculously delivered out of prison, about the time of the passover,
in the year forty-four, he came to the house of Mary, where many were gathered together
praying. [Acts xii. 12.] And when he had declared to them how the Lord had brought
him out of prison, he said, Go shew these things to James and to the brethren. [verse 17 ..].
These particulars are mentioned by Lardner, and, before him, by Whitby and Caye,
to shew that James, the Lord’s biother, was really an apostle in the strict acceptation
of the word ; consequently, that Eusebius was mistaken when he placed him among
the seventy disciples. E. H. lib. i. c. 12. . . - . . . . .
In the history of the Acts, there are some circumstances which, as learned men
have remarked, lead us to conclude that the apostles, by common agreement, allotted
to each other the offices and duties which they were to perform. Thus, Acts viii. 14,
When the apostles who were at Jerusalem heard that Samaria had received the word
of God, they sent to them Peter and John. [Acts xi. 22.]. Then tidings of these things
(namely, that a number of the 'Hellenist Jews in Antioch had received the word}
came to the ears of the church which was in Jerusalem, and they sent forth Barºghas
that he should go as far as Antioch. [Gal. ii. 9..] When James, Cephas, and John,
perceived the grace which was given to me, they gave to me and Barnabas the right
hans's of fellowship, that we should goºoº the Gentiles, and they to the circºmicision.
- Wherefore, if James, the Lord's brother, was really president in the church of Jerusa.
lem, as was formerly mentioned, and as the antients universally affirm, he was, in all
probability, placed in that station by the appointment or with the ap probation of the
other apostles, as an antient tradition, preserved by Eusebius and Jerome, informs us.
But Epiphanius, Chrysostom, Vecumenius, and Photius, think he was raised to that
office by our Lord himself 'That one jºr º apostles should reside constantly in
* -
*.
508 JAMES THE LESS.
Jerusaleia, to whom the faithful might apply for advice in any difficult case, was
very proper ; because circumstances might make it necessary for the greatest part
of the apostles to leave Jerusalem, and go to other countries. Wherefore, as James,
the Lord's brother, was a person of singular prudence and great authority, as well as
an apóstle, he was well qualified for that important station, and may have been
appointed to it by common consent... And as every apostle, by virtue of his superior
character and illumination, had a right to direct the affairs of the church where he
happened to reside, the apostle James, by constantly residing in Jerusalem, became the
perpetual president and director of the church there, on which account the antients
called him the bishop of Jerusalem. -
Lardner's character of James deserves a place here. “ Though we do not allow
ourselves to enlarge of every thing said of him in the history of the council of Jeru-
salem, and his reception of Paul when he came up to Jerusalem, and was imprisoned;
yet I suppose that every one inay have discerned marks of an excellent character, and
of his admirably uniting zeal and discretion, a love of truth and condescension to weak
brethren. His epistle confirms that character. I think, likewise, that the preservation
6f his life in such a station as his, to the time when he is mentioned last by Luke,
may induce us to believe that he was careful to be inoffensive in his behaviour to the
unbelieving part of the Jewish nation, and that he was had in reverence by many of
them.” Can. vol. iii. p. 20. *
James, the Lord’s brother, was surnamed the Less, [John xix. 25.] either because
he was younger than James, the son of Zebedee, or because he was a person of small
stature, .# is the literal meaning of the original term. James was likewise sur-
named the Just, not indeed in the New Testament, but by the antients, who gave him
that appellation on account of his singular virtue. Some, indeed, have supposed
James the Just to be a different person from James the son of Alpheus, and have
ascribed the epistle to him, but Dr. Macknight thinks without foundation. For as
there are only two persons of the name of James mentioned in scripture as apostles,
and as the most antiebt Christian writers have given James, our Lord's brother, the
surname of the Just, there is no reason to believe that there was any third person
of the name of James who was surnamed the Just, and who was the writer of the epistle.
See Euseb. E. H. lib. ii. c. 1, Lardner, Can. vol. iii. p. 26.
The occasion of his writing the epistle which bears his name is said to have been,
that a very pernicious opinion prevailed in the latter part of the apostle's time, arising
from a misinterpretation of Paul's writings, namely, that there subsisted a kind of
faith sufficient for the salvation of the soul, without effecting a complete change
on the heart and life. The apostle enters on his subject by endeavouring to fortify
their minds under those trials wherewith they would be exercised, by suitable repre-
sentations of the benefit of these trials, of the readiness of God to communicate all
necessary supplies of wisdom and grace in answer to the fervent prayer of faith, and
exposing the vanity of all worldly enjoyments, which often prove the means of ensnaring
and ruining the possessors. [chap. i. 1... 16.] And then, as a means of their stedfast-
ness, notwithstanding the most powerful temptations to apostacy, he exhorts them to
remember and acknowledge the manifold goodness of God in the various blessings
bestowed upon them, more especially in that of his regenerating grace, which should
constrain them to the exercise of every virtue, especially to an ingenuous and candid
reception of his word, and a concern resolutely and constantly to adhere to its direc-
tions, particularly by bridling their tongues, and succouring such as were afflicted.
[verse 17 to the end.]. And then the apostle, by an easy transition, having glanced
st some of their particular failings, takes the cecasion of introducing cautions on
JUDA8. * 509
sundry other articles in which they needed reprehension, particularly against shewing
an undue respect to men's external circumstances, and resting satisfied in a partial
observation of the divine precepts, especially where the royal law of charity or
universal benevolence was in question. [chap. ii. 1... 13.] After this, as several of the
Jewish Christians discovered a disposition to rest in an external and empty profession
of religion, probably, from an abuse of the doctrine of justification by faith, he
largely descants on the inefficacy of a mere ineffective faith, and evinces, by most
striking instances and illustrations, the utter insufficiency of it for our justification
and eternal salvation. [verse 14 to the end.]. And, as such a barren profession is apt
to inspire men with conceited and vain-glorious sentiments of themselves, while they
are destitute of every divine habit and attainment, he deems it expedient to subjoin
a caution to the Jewish Christians against their being too forward in assuming the
office and character of teachers : and, as spiritual pride tends to inflame men's
unbridled passions, and to set on fire their licentious tongues, he resumes and expatiates
on a subject which he had before only slightly touched upon, recommending a strict
government of the tongue as a matter, though of great difficulty, yet of the highest
importance. [chap. iii. 1... 12.] And, in close connection with such a topic, it was
very natural to inculcate, as the apostle does, a candid benevolent disposition, guarding
them against censoriousness and animosities, and that love of the world which tends
to excite them, to restrain which, he recommends an humble application to God for
divine influences [verse 14..iv. 10.] ; suggesting particular cautions against evil
speaking and vain conſidence in the eyents of futurity, or in any worldly possessions,
which often prove. a temptation to luxury, and an occasion of ruin. And then, as to
aſſiicted and oppressed, Christians, he encourages and exhorts them to wait patiently
for the coming of the Lord. [verse 11—v. 8] And concludes the epistle with con-
demning profane and vain swearing, with recommending moderation, fortitude, and
prayer, a ready acknowledgment of our faults, and a. solicitous concern for the common
salvation. [verse 9 to the end.] - t
Eusebius informs us, that after Paul had appealed to Caesar, and been conveyed tº
Rome, the Jews, having lost their opportunity of destroying him, directed all their
batred against James, the brother of our Lord, and bishop of Jerusalem. Therefore,
leading him forth into the midst of a large assembly, they required of him that there
he would renounce his profession of the Lord Jesus Christ. They found, however,
that all their expectations of overawing him were entirely vain ;, for he boldly confessed
his faith in the Son of God, and declared to them that Jesus of Nazareth was the only
true Messiah, a disappointment which so exceedingly irritated them, that they imme-
diately proceeded to murder him, taking advantage, for this purpose, of a vacancy in
the government. They are said to have cast him down headlong from the battlements
of the temple, and to have beat him to death with a club. The same author recites
a long story from Hegesippus, which, beside relating some additional and rather dubious
circumstances of his murder, asserts that he lived the life of a Nazarite, abstaining also
from all animal food, and neither anointing his head nor using the bath. The mention
which Josephus has made of this transaction will be noticed in the ensuing chapter.
None of the cvangelists have said any thing of Judas after he became an apostle
except John, who tells, that when our Lord spoke what is recorded John xiv. 21,
Judas saith to him, [verse 22.]_Lord, how is it that thou wilt manifest thyself to us
and not unto the world 2 U23.] Jesus answered and said to him, If a man love me,
he will keep my words, and my Father will love him, and we will come to him, and make
our abode with him ; meaning that after his resurrection he would shew himself alive
to his apostles ; and that he and his Father, by the spiritual gifts bestowed on them,
510 - JUDAs.
would make their abode with them ; that is, as Dr. Maeknight interprets it, would
‘shew that they were present with them in all their ministrations. Accordingly, Judas
the apostle was one of those to whom Jesus appeared at different times after his
resurrection. He was also one of the hundred and twenty upon whom the Holy Ghost
descended in the visible shape of flames of fire on the memorable day of Pentecost,
Being, therefore, an eye-witness, and endowed with the Holy Ghost, he, no doubt,
as Lardner remarks, joined his brethren apostles in witnessing their Master's resurrection
from the dead, and shared with them in the reproaches and sufferings which befel them
on that account. . *
Lardner conjectures that Judas the apostle was an husbandman before he becama
Christ's disciple, founding his conjecture on a passage of the apostolical institutions,
where the apostles are made to say, “Some of us are fishermen, others tent-makers,
others husbandmen.” He adds, “undoubtedly several of the apostles were fishermen ;
but by the latter part of the sentence no more may be meant than that there was among
them.9ne tent-maker, even Paul ; and one husbandman, intending, perhaps, ‘St. Jude.
For Hegesippus, as quoted by Eusebius, writes, “ That when Domitian made inqui-
ries after the posterity of David, some grandsons of Jude, called the Lord's brother,
were brought before him. Being asked concerning their possessions and substance,
they assured him that they had only so many acres of land, out of the improvement
of which they both paid him tribute, and maintained themselves with their own hard
labour. The truth of what they said was confirmed by the callousness of, their
hands, &c.” On this passage Lardner's remarks are, “ Hence some may argue that
St. Jude himself had been an husbandman; and, from this account, if it may be relied
upon, we learn that this apostle was married and had children.” Lardner on the canon,
vol. iii. chap. 21, p. 325. Much dispute has been excited in consequence of the
mention, which Jude has made in his epistle concerning the prophecy of . Enoch.
Some have supposed that he quoted from an apocryphal book, which is known to have
existed early under the name of Enoch and others ; that he referred only to a traditional
account which had-been preserved among the Jews, though not recorded in the Mosaic
history. It is probable that the epistle of Jude was composed just before the death
of that apostle, after that most other parts of the New Testament were written ; and
that its great design was to draw the attention of Christians from the various absurd
speculations which were at that time indulged in, and to fix their thoughts more on
the practical influences, of apostolical religion. As Jude sustains an important part
in the very doubtful story of Abgarus, king of Edessa, we shall submit to the reader
the account at full length, as it is given us by Fusebius in the first book of his Eccle-
siastical History. - -
JA History concerning the PRINCE of the EDESSENs.
“The divinity of our Lord and Saviour Jesus Christ,” says Eusebius, “being every
where talked of, by reason of his wonderful power in working miracles, it drew after
him many people from other countries, and some very remote from Judea, who were
filled with hopes of relief under all sorts of pains and sicknesses. For which reason,
king Abgarus, who, with honour, governed the nations beyond the Euphrates, labouring
under a grievous distemper, incurable by human skill, when he heard of the fame of
Jesus, which was much celebrated, and his wonderful works attested by the unanimous
testimony of all men, sent a letter to him by a messenger, entreating him to cure his
distemper : but be did not then comply with his request; yet he vouchsafed te write
to him a letter, wherein he promised to send one of his disciples, who should cure his
JUDAs. 511
distemper, and also bring salvation to him and to all with him, which promise was not
long after fulfilled ; for, after the resurrection of Christ, and his ascension to heaven,
Thomas, one of the twelve apostles, moved by a divine impulse, sent Thaddeus, one of
Christ's seventy disciples, to Edessa, to be a preacher and an evangelist of Christ's
ioctrine, by whom all things promised by our Saviour were fulfilled. The evidence
of this we have from the records of the city of Edessa ; for among the public records,
wherein are entered the antiquities of the city, and the actions of Abgarus, these things
are still found preserved unto this day. It will therefore be worth the while to attend
to the letters as taken by us (or for us) from the archives, and translated word for
word from the Syriac language.”
The copy of the letter which was written by J4 Bg4 RUS, the toparch, to Jesús,
and sent to him at Jerusalem by the courier JANANIAS.
“ Abgarus, toparch (or prince) of Edessa, to Jesus, the good Savionr, who has
appeared at Jerusalem, sendeth greeting. I have heard of thee, and of thy cures
performed without herbs or other medicines : for it is reported that thou makest the
blind to see, and the lame to walk ; that thou cleansest lepers, and castest out unclean
spirits and demons, and healest those who are tormented with diseases of a long standing,
and raisest the dead. Having heard of all these things concerning thee, I concluded
in my mind one of these two things, either that thou art God come down from heaven
to do these things, or else thou art the Son of God, and so performest them. Where-
fore, I now write unto thee, entreating thee to come to me, and to heal my distemper.
Moreover, I hear that the Jews murmur against thee, and plot to do thee mischief.
I have a city, small indeed, but neat, which may suffice for us both.” “Now let us
attend,” says Eusebius, “to the letter which Jesus returned by the same courier, short
indeed, but very powerful. It is in these words.
ſ
The rescript of JESUS to the toparch ABGARUs, sent by the courier ANANIAs.
“ Abgarus, thou art happy, forasmuch as thou hast believed in me, though thou
hast not seen me. [John xx. 29.] For it is written concerning me, that they who have
not seen me might believe and live. As for what thou hast written to me, desiring
me to come to thee, it is necessary that all those things for which I am sent should be
fulfilled by me here ; and that after fulfilling them, I should be received up to him
that sent me. When, therefore, I shall be received up, I will send to thee some one of
my disciples, that he may heal thy distemper, and give life to thee and to those who
are with thee.” º
“To these epistles,” as Eusebius goes on to say, “are subjoined the following
things, and in the Syriac language That after Jesus had been taken up (or after
his ascension) Judas, called also Thomas, sent the apostle Thaddeus, one of the seventy,
who, when he came to Edessa, took up his abode with Tobias, son of Tobias. When
his arrival was rumoured abroad, and he had begun to be known by the miracles
which he wrought, it was told to Abgarus that an apostle was sent to him by Jesus,
according to his promise. Thaddeus, therefore, by the power of God, healed all sorts
of maladies, so that all wondered. But when Abgarus heard of the great and won-
derful works which he did, and how he healed men in the name and by the power of
Jesus Christ, he was induced to suspect that he was the person about whom Jesus had
written to him, saying, “When I am taken up, I will send to thee some one of my
disciples, who shall heal thy distemper. Sending, therefore, for Tobias, at whose
512 JUDAS, • *.
house he was, he said to him, “I hear that a man endowed with great power, and come
from Jerusalem, is at thy house, and that he works many cures in the name of Jesus.”
To which Tobias answered, “Yes, Sir, there is a stranger with me who performs
many miracles.” Abgarus then said, “Bring him hither to me.” Tobias comin
to Thaddeus, said to him, “The prince Abgarus has bid me bring thee to him, that
thou mayest heal his distemper.” Whereupon Thaddeus said, “I go ; for it is upon
his account chiefly that I am sent hither.” . The next day, early in the morning,
Tobias, taking Thaddeus, came to Abgarus. As he came in, the nobles being present,
there appeared to Abgarus somewhat extraordinary in the countenance of Thaddeus,
which when Abgarus saw, he worshipped Thaddeus, which appeared strange to all
present ; for they did not see that brightness which was discerned by Abgarus only.
He then asked Thaddeus if he were indeed the disciple of Jesus, the Son of God, who
had said to him, “I will send to thee some one of my disciples, who shall heal th y
distemper, and give life to all with thee.” . Thaddeus answered, “ Forasmuch as
thou hast great faith in the Lord Jesus, therefore am I sent unto thee; and if thou
shalt increase in faith in him, all the desires of thy heart will be fulfilled according
to thy faith.” Then Abgarus said to him, “I have so believed in him, that I would
go with an army to extirpate the Jews who crucified him, if I were not apprehensive
of the Roman power.” Then Thaddeus said, “Our Lord and God Jesus Christ has
fulfilled the will of his Father ; and, having fulfilled it, he has been taken up to his
Father.” Abgarus then said, “I have believed in him and in his Father.” And
thereupon said Thaddeus, “ Therefore I put my hand upon thee in the name of the
Lord Jesus.” And upon so doing, Abgarus was healed of his distemper. And
Abgarus wondered that as it had been reported concerning Jesus, so it had been done
by his disciple and apostle Thaddeus, insomuch as he had healed him without herbs or
other medicines. Nor did he heal him alone ; but also Abdus, son of Abdus, who had
the gout : for he came to him, and fell down upon his knees before him ; and, by the
laying on of his hands with prayer, he was healed. The same apostle healed many
other citizens of the same place, and wrought many and great miracles as he preached
the word. After which, Abgarus spoke to this purpose: “Thou, Thaddeus, doest
these things by the power of God, and we admire thee ; but I beseech thee to inform
me about the coming of Jesus, how it was, and of his power, and by what power he
did all those things we have heard of.” To which Thaddeus answered, “Now I
forbear, though I am sent to preach the word ; but to-morrow gather together all the
citizens, and then, in their hearing, I will preach the word, and sow in them the word
of life ; and will inform them of the coming of Christ, how it was ; and concerning
his mission, and for what cause he was sent by the Father ; and concerning the power
of his works, and the mysteries which he spoke in the world ; and by what power
he did these things; and concerning his new doctrine; and about the meanness and
despicableness of his outward appearance ; and how he humbled himself, and died,
and lessened his deity; how manythings he suffered from the Jews ; and how he was
crucified, and descended into hell, and rent asunder the inclosure never before separated,
and arose, and raised up the dead who had been buried many ages; and how he
descended alone, but ascended to his Father with a great multitude ; and how he is set
down on the right hand of the Father with glory in the heavens ; and how he will
come again with glory and with power to judge the living and the dead.” Abgarus,
therefore, issued out orders that all the citizens should come together early the next
morning, to hear the preaching of Thaddeus. ... And, after that, he commanded that
gold and silver should be given to him ; but he did not receive it, saying, “When we
have left our own things, how should we receive those which belong to others ?”
SIMON ZELOTES, MATTHIAS, &c. 513,
This was done in the four hundred and thirtieth year. These things, translated from
the Syriac language word for word, we have placed here, as we think, not im-
roperly.” . *
g }. Mackaight observes, that if Judas the apostle was the same person with Judas
the author of the epistle, of which opinion he entertains no doubt, he lived to a great
age. And his life being thus prolonged, we may suppose. that, after preaching the
gospel, and confirming it by miracles, he went into other countries for the same pur-
pose. Lardner tells us that some have said that Jude preached in Arabia, Syria,
Mesopotamia, and Persia, and that he suffered martyrdom in the last-mentioned
country. But these things are not supported by any well attested history. . With
respect to his being a martyr it may be doubted ; because none of the antients have
mentioned his having suffered martyrdom. It is therefore generally believed that he
died a natural death. -
Various and contradictory accounts are delivered concerning Simon Zelotes, or the
Canaanite; some asserting that he was bishop of Jerusalem after James, and was
crucified in Egypt ; others, that he was slain in a tumult in Persia; and others again,
that after having preached in several parts of Africa, he came over into Britain, and
was there crucified. -
It is reported of Matthias, that after having preached the gospel to the Jews, he
was, at length, storied and beheaded. He is also said to have insisted much upon
the abusing, that is, the mortifying of the flesh. There is attributed to him a spurious
gospel.
It may, perhaps, be not unentertaining to remark, that the several apostles are usually
distinguished in paintings by the following badges or attributes: Peter is represented
with the keys; Paul with a sword ; Andrew, with a cross in the form of a Roman
X ; James the Less, with a fuller's pole ; John, with a cup, and a winged serpent
flying out of it; Bartholomew, with a knife ; Philip, with a long staff, whose upper
end is formed into a cross; Thomas, with a lance ; Matthew, with a hatchet ; Mat-
thias, with a battle-axe ; James the Elder, with a pilgrim's staff, and a gourd bottle ;
Simon, with a saw ; and Jude, with a club.
The seven deacons who were chosen by the church at Jerusalem, were, as the reader
may recollect, Stephen, Philip, Procoras, Nicanor, Timon, Parmenas, and Nicholas:
Of several of these some brief account may be given. The excellent character of
Stephen, his noble defence, his cruel death, and the persecution which followed it, have
been already treated of in the sixteenth chapter of this work.
Concerning Philip the Deacon, Eusebius has collected several accounts, in which he
is confounded with Philip the apostle. His daughters, who are said to have remained
single to their death, are reported to have died in extreme old age, and to have been
buried at Hierapolis, a city of Asia, where also their father died a natural death. One
of them, however, is reported to have been buried at Ephesus. *
Nicanor is asserted by Dorotheus to have suffered with a thousand other believers
on the same day with Stephen, a story utterly incredible. *
Timon is said, by the same author, to have been bishop of Bostrum in Arabia, and,
there to have been buried.
Parmenas is also said to have died a martyr; º
A foolish story is told concerning Nicholas; that, being suspected of entertaining
an improper jealousy over his wife, he gave her leave to marry whom she would.
It is added, that he taught much concerning abusing, that is, mortifying the flesh,
which his disciples interpreted in a bad sense, and thus laid the foundation of an
impious heresy.
sº 3 U
514 * RARNABAS, APOLLOS.
Barnabas deserves a distinguished place among those whose labours were rendered
instrumental for the conversion of the Gentiles. Some suppose him to have been
the same with Joseph, surnamed Justus and Barsabas, candidate with Matthias for
the apostolic office ; and the authority of a various reading in the Cambridge manu
script favours this opinion. He was a Cyprian Levite of distinguished fiberality,
who sold his paternal estate, and placed the produce in the hands of the apostles; and
received, from his disposition to comfort the afflicted, the surname of Barnabas, the
son of consolation. [Acts iv. 36, 37.] He is asserted, by antient authors, to have been
one of the seventy disciples. He became acquainted with Paul soon after the conver-
sion of that eminent servant of God, and took pains to introduce him to the apostles,
who were afraid to associate with him on account of his former enmity to the cause of
Christ. [Acts ir. 27.] Whether he was an old acquaintance of Paul, or had been
informed concerning him by Amanias, or some other Christian at Damascus, or whether
he acted thus by the especial direction of the Spirit of God, is utterly uncertain.
He was sent by the apostles and elders from Jerusalem to Antioch, after that they
had received the pleasing intelligence of the work of God in that city; soon after
which he went to Tarsus in Cilicia to find Paul, that he might have the benefit of his
labours in that important station of usefulness in which he was now placed. [Acts xi.
22.26.] After he had resided about a year at Antioch, in which his labours, with
those of Paul, were attended with great success, these two holy men were made the
bearers of a present to the saints at Jerusalem. [Acts xi. 30.] From this time, Bar-
nabas and Paul continued to labour together, until a dispute arising between them
respecting their taking John Mark on a journey with them, they agreed to separate,
and Barnabas employed himself more particularly for the benefit of his native country,
the island of Cyprus. There is every reason to believe, from the friendly mention
which Paul makes of Mark, that this breach was afterwards closed, and that the most
cordial union subsisted between them. Further particulars of his life are unknown.
Dr. Lardner inclines to think him the author of an epistle which bears his name, but
which was not reckoned among apostolical writings, because he had not received a
commission immediately from Jesus Christ.
The history of Apollos is chiefly given in the eighteenth chapter of the Acts.
We are there informed, that while Paul was employed in diffusing the light of the
gospel through several provinces of the Lesser Asia, a certain Jew, whose name was
Apollos, a native of Alexandria in Egypt, an eloquent man, and powerful in the scrip-
tures of the Old Testament, which he had diligently studied, and had an excellent
faculty of expounding, came to Ephesus. This person was, in some measure, already
instructed in the way of the Lord ; and, being fervent in spirit, and earnestly desirous
to promote the progress of the truth and the conversion of souls, he spake and taught
the things of the Lord with great accuracy and exactness, to the best of his knowledge,
though as yet he had but an imperfect knowledge of the gospel, being only acquainted
with the baptism of John ; so that he insisted upon the doctrine of repentance and
faith in a Messiah, who was quickly to be revealed, for the reception of whom he shewed
that it was necessary they should have their hearts prepared. And, to this purpose,
he began to speak boldly in the synagogue, pleading the cause of God and real vital
- religion with an earnestness becoming the importance of the subject, as well as reproving
the Jews for those evils which were so commonly found among them, and battering
down those vain hopes which, as the seed of Abraham and disciples of Moses, they
were so ready to entertain. And Aquila and Priscilla being then at Ephesus, and
hearing him express so upright and so good a spirit, were desirous to premote his
further improvement in knowledge and usefulness, and accordingly they took him
TIMOTHY. 515 .
with them to their house, and there explained to him the way of God in a more com-
plete and perfect manner. . . . w - - -
And shortly after, when he intended to go over to Achaia, that he might preach the
word at Corinth, and other places in that province, the brethren at Ephesus wrote to
the disciples there, exhorting them to receive him with all affection and respect, as a
person whose character well deserved it. And being arrived there, he greatly helped
those who had believed through grace, and was evidently serviceable in establishing
and confirming those who had embraced the gospel. For he strenuously debated with
the Jews, and that in the most public manner, and upon all proper occasions ; making
it evident, and clearly shewing by the scriptures, not only that a glorious spiritual
deliverer was there. foretold, but that Jesus of Nazareth, though so ungratefully
treated by their rulers at Jerusalem, was, and is indeed the only true Messiah ; so that
the salvation of men depends upon receiving and submitting to him.
He is supposed by Locke to have been the false apostle who troubled the Corinthian
church ; but in this opinion we cannot concur, as he is mentioned respectfully in the
epistle to Titus. *** º 2
The following brief history of the evangelist Timothy is given by Dr. Macknight.
Paul and Barnabas, in the course of their first apostolical journey among the Gentiles,
having come to Lystra, a city of Lycaonia, in the lesser Asia, [Acts xiv. 6..] preached.
there some time, and converted a pious Jewish woman, named Lois, with her daughter
Eunice, whose husband, it is thought, was then dead. [2 Tim. i. 5.] Soon after this,
Timothy, Funice's son, who had been brought up by his mother and grandmother in
the Jewish religion, and in the knowledge of the scriptures, [2 Tim. iii. 15.] being
greatly affected by the apostles’ discourses, believed. From the time of his conversion,
Timothy made such proficiency in the knowledge of the gospel, and was so remarkable
for the sanctity of his manners, as well as for his zeal in the cause of Christ, that he
attracted the esteem of all the brethren in those parts. Accordingly, when the apostle
came from Antioch in Syria to Lystra the second time, they so praised Timothy, that
him would Paul have to go forth with him. [Acts xvi. 2, 3.] The testimony of the
brethren, however, was not the only reason of this choice. Timothy was pointed out
as a fit person to be ordained an evangelist, by a revelation made either to Paul himself,
or to some of the Christian prophets in Lystra. Il Tim. i. 18.] In the mean time,
Timothy, though a Jew, not having been circumcised by reason that his father was a
Greek, or Gentile, it was proper he should bear that mark of his descent; because,
without it, the Jews would have looked on him as a Gentile, and have despised his.
instructions. This, and not any opinion that circumcision was necessary to salvation,
determined the apostle to propose, and Timothy to receive, the rite by which the Jews,
from the earliest times, had been distinguished from the rest of mankind. Afterwards,
the eldership at Lystra, the more strongly to impress Timothy with a sense of the
importance of the function he had undertaken, solemnly set him apart to the office of
an evangelist by the laying on of their hands, [l Tim. iv. 14.] and by prayer. This.
was followed by the laying on of the apostle's hands, for the purpose of communicating
to Timothy the gifts of the Holy Ghost. [2 Tim. i. 6.] -
Timothy, thus prepared to be the apostle's fellow-labourer in the gospel, accom-
panied him and Silas when they visited the churches of Phrygia, and delivered to them
the decrees of the apostles and elders at Jerusalem, freeing the Gentiles from the law
of Moses, as a term of salvation. Having gone through these countries, they, at length,
came to Troas, where Luke joined them, as appears from the phraseology of his history.
[Acts xvi. 10, 11, &c.]. In Troas, a vision appeared to Paul, directing them to go
into Macedonia. Loosing, therefore, from Troas, they all passed over to Neapolis,
8 3 U 2
5H6 TIMOTHY.
*nd from thence went to Philippi, as appears from his changing the phraseology of his
history at verse 40. We may therefore suppose, that, at their departing, they commit-
ted the converted at Philippi to Luke's care. In Thessalonica, they were opposed by
the unbelieving Jews, and obliged to flee to Berea, whither the Jews from Thessalonica
followed them. To elude their rage, Paul, who was most obnoxious to them, departed
from Berea by night to go to Athens, leaving Silas and Timothy in Berea. At Athens,
Timothy came to the apostle, and gave him such an account of the afflicted state of the
Thessalonian brethren, as induced him to send Timothy back to comfort them. After
that, Paul preached at Athens; but with so little success, that he judged it proper to
leave Athens, and go forward to Corinth, where Silas and Timothy came to him, and
assisted in converting the Corinthians. And when he left Corinth, they accompanied
him first to Ephesus, then to Jerusalem, and after that to Antioch in Syria. Having
spent some time in Antioch, Paul set out with Timothy on his third apostolical jour-
ney, in which, after visiting all the churches of Galatia and Phrygia in the order in
which they had been planted, they came to Ephesus the second time, and there abode
long. In short, from the time Timothy first joined the apostle as his assistant, he never
left him, except when sent by him on some special errand. And, by his affection,
fidelity, and zeal, he so recommended himself to all the disciples, and acquired such
authority among them, that Paul inserted his name in the inscription of several of the
letters which he wrote to the churches, to shew that their doctrine was one and the
SalſT162,
- Some account of the first epistle of Timothy has been given in a preceding chapter,
where also it was observed, that the second epistle was written to him by Paul a little
before the martyrdom of that apostle. We are not furnished with any further authentic
accounts of this evangelist’s history. *-
The second epistle to Timothy, being written by Paul to an intimate friend and com-
panion in the work of the gospel, under the miseries of a jail, and in the near prospect
of death, it is natural to think, that if the facts which he had every where preached
concerning Christ had been falsehoods, and the gospel scheme of salvation which he
and his brethren apostles had built thereon had been a delusion, he would, at such a
time as this, have made reparation to mankind for the injury he had done them, in
persuading them to believe on Jesus of Nazareth, for whose name so many had already
suffered, and were likely to suffer death; and that he would have made this reparation,
by acknowledging to Timothy, that the things which he had related concerning the
character, miracles, and resurrection of Jesus were fables ; and by ordering him to
undeceive the world. Or if vanity, or regard to his owu fame, or obstinacy in wick-
edness, or any other cause, prevented him from doing justice to the world and to truth,
it might have been expected, that, in this private correspondence with so intimate a
friend and associate, some expression would by accident have dropped from his pen,
betraying the falsehood and wickedness of the cause they were engaged in ; or that
some word or circumstance would have escaped him which might have led to a dis-
covery of the fraud. t
Nothing, however, of either kind appears throughout the whole epistle. On the
contrary, almost every sentence in it exhibits the most unambiguous proofs of the apos-
tle's strong conviction of the truth of our Lord's pretensions, and of all the things he
had told concerning him. For example, he begins his letter with affirming, that, by
preaching the gospel, he served the God of his forefathers with a pure conscience ;
and says he thanked God, in his private prayers, continually for Timothy's faithfulness
in preaching the gospel. Then ordered him to stir up the spiritual gift which he
had conferred on him, and to be courageous in the work he was engaged in ; because
*
- TIMOTHY. & 517
the effect of that gift was not to fill those who possessed it with fear, but with courage
and love, and self-government, and not to be ashamed of the testimony of the Lord,
nor of me, said he, the Lord’s prisoner ; but to suffer evil jointly with me for the
gospel, of which I am an herald, and for which I suffer such things. Next, he expressed
the highest satisfaction in Šuffering for Christ ; because he knew he was really the
Son of God, and would reward him in the end. And ordered Timothy to guard, by
the power of the Holy Ghost which dwelt in him, the good doctrine concerning Christ,
which had been committed to him in trust; and to be strong in the honourable office
of an evangelist, which was bestowed on him ; and to deliver all the particulars of the
doctrine concerning Christ which he had heard from the apostle, confirmed by many
witnesses, to faithful men capable of teaching that doctrine to others, that it might be
continued to the end : and more especially to publish and affirm every where that
Jesus Christ, of the seed of David, was raised from the dead, and thereby proved
$o be the Son of God; for preaching which facts he was himself now suffering as
a malefactor, even unto bonds. But he told him it was not in the power of the enemies
of the gospel to keep it in bonds: do what they would, they could not hinder it from
being preached, and believed in the world. And, with respect to himself, he assured
Timothy, that he suffered imprisonment and every evil patientiy and with the greatest
joy for the gospel ; because he knew that if he were put to death with Christ, he
should also be raised from the dead with him, and reign with him in the Hife to come.
Whereas, any preacher of the gospel, wao, from the love of ease, or the fear of death,
either concealed or denied the things concerning the Lord Jesus, him will Christ deny
at the day of judgment. Then charged Timothy to put the teachers at Ephesus in
mind of these things; and, in the mean time, to strive to present himself to God an ap-
proved unashamed workman in the gospel. And, being deeply impressed with a sense
of the importance of the gospel doctrine to the happiness of the world, the apostle
severely condemned two false teachers whom he mentioned by mame, whose corrupt
doctrine concerning Christ, he told Timothy, was as destructive to the souls of men as a
gangrene is to their bodies. What stronger proofs, can any one desire of the apostle's
sincerity in the things which he preached 2 If he had been carrying on an imposture,
would not these wicked teachers, one of whom he had enraged by delivering him to
Satan for blaspheming Christ, have published the imposture to the world 2 In the
mean time, that Timothy and others might not entertain harsh thoughts of God for
permitting corrupt teachers to arise in his church, he told him, that in a church, as in a
great house, there are vessels appointed to a dishonourable use ; thereby insinuating,
that these corrupt teachers, when driven out of the church for wicked practices, not
being able to make any discoveries to the prejudice of the gospel, or of its ministers,
that circumstance, though originating in the vices of these men, and dishonourable to
*em, was a strong proof of the truth of the gospel, and of the sincerity of its ministers
i: what they preached. Next, that Timothy might not follow the corrupt teachers,
but strenuously oppose them, the apostle commanded him to flee youthful lusts, and
to practise assiduously the duties of piety and morality ; and put him in mind that
the servant of the Lord must use no violent nor improper methods with those who
oppose themselves, but be gentle to all men, meekly instructing the enemies of the
gospel, if by any means God will give them repentance. And, that posterity might
have undoubted evidence of the apostle’s inspiration, he foretold the state in which
the church would be in after ages, through the base practices of hypocritical teachers;
but that a stop would, in due time, be put to their delusions. Then, conscious of his
own faithfulness as an apostle, he appealed to Timothy's perfect knowledge of his
doctrine, his manner of life, his purpose in teaching that doctrine, the virtues which
* # -
~
$18 TITUS
he exercised, and the persecutions which he suffered for the gospel, particularly at
Antioch, Iconium, and Lystra; but God delivered him out of them all ; so that if
Timothy, shewed himself equally faithful, he might expect the like deliverances.
Having further informed him that all who adhered to truth should suffer persecution,
he charged him, notwithstanding, to continue in the profession of the things which
he had learned of him, and been assured of, knowing from whom he had learned them,
and that they were agreeable to the antient scriptures, in the knowledge and belief
of which he had been educated from his childhood. Then he solemnly charged him,
in the presence of God and of the Lord Jesus Christ, the judge of the world, to preach
all the things which he had mentioned, without considering whether the doing so
was seasonable or unseasonable with respect to himself; because the church was soon
to lose the benefit of the apostle's labours, the time of his departure being nearly come.
This charge the apostle, accompanied with a high expression of joy, on the reflection
that he had fought the good fight, had finished the race, had preserved the faith,
and was sure of a crown of righteousness from Christ, his Master, at the day of judg-
ment. And, to encourage Timothy to follow his example, he informed him, that though
no man appeared with him when he made his first answer, yet the Lord Jesus stood by
him, and strengthened him to declare boldly the doctrine concerning the salvation
of the Gentiles by faith ; and that though he had no hope of deliverance at the tribunal
of Caesar, yet he knew that Christ would deliver him from betraying his cause, and
from every evil work, and would preserve him safe to his heavenly kingdom. In which
persuasion, he directed to him a doxology, which, on other occasions, he ascribed to
God the Father. -
These strong asseverations of the truth of those things which he had uniformly
preached, these earnest charges to Timothy to preach the same things plainly to the
world, these high expressions of joy in the sufferings which he had endured for
preaching them, and these confident expectations which he expressed of receiving a
full reward in the life to come, being the apostle's dying words to his intimate friend,
conveyed in a private letter, no judge of human nature can read them without feeling
a strong conviction that the apostle was thoroughly persuaded of the things which he
had constantly preached without the least variation. And, seeing the most important
of these were facts which he had learned from his own senses and experience, such
as the appearing of Christ to him on the road to Damascus, his endowing him with
supernatural powers, his revealing to him the particulars of his history and of the
gospel doctrine, and his having been enabled to persuade multitudes in many countries
to embrace and profess the gospel, is such a proof of the reality of these facts, and of the .
truth of the gospel history, as can never be shaken. *
Titus is mentioned by Eusebius as the bishop of Crete. He is not once mentioned
by Luke in his book of the Acts ; so that his history must consist of such particulars
as are related of him in the apostle Paul's epistles, where, indeed, he is often men-
tioned with great respect, and of such probable conjectures as these particulars maturally,
Suggrest.
#. Titus was converted by Paul, appears from his calling him his own son in the
common faith. [Tit. i. 1.] Yet at what time, and in what place Paul converted him,
he hath no where told us. They who think Titus was a religious proselyte before
his eonversion, are of opinion that he was converted at Antioch, soon after Paul and
Barnabas came to that city from Tarsus, as mentioned Acts xi. 25. But others, sup-
posing him to have been originally an idolatrous Gentile, conjecture that his conversion
happened in some of the countries of the Lesser -Asia, through which Paul travelled in
the course of his first apostolical journey, the history of which is given Acts xiii. xiv.
TITUS. * , 519
What is certain, is, that Titus was with Paul in Antioch before the council of Jeru-
salem ; and that, having distinguished himself by his piety and zeal, he was one of
those whom the church at Antioch sent to Jerusalem to consult the apostles and elders
concerning the circumcision of the converted proselytes, fourteen years after Paul's
own conversion, that is, in the year forty-nine. [Gal. ii. 1, 2.] When the messengers
from the church at Antioch came to Jerusalem, the apostles, elders, and brethren,
assembled ; and, after reasoning on that question, decreed that it was not necessary
to circumcise the converted Gentiles, Nevertheless, the judaizers in Jerusalem
zealously endeavoured, on that occasion, to have Titus circumcised. So the apostle
insinuates Gal. ii. 3, where he saith, not even Titus, who was with me, being a Greek,
was compelled to be circumcised. Here it is proper to remark, that the Jews called
all the idolatrous Gentiles Greeks; for, in their manner of speaking, Jews and Greeks
comprehended the whole of mankind. [See Rom. i. 16.] According to this interpre-
tation of the appellation, from the apostle's calling Titus a Greek it may be inferred,’
that before his conversion he was an idolatrous Gentile. The same thing appears
likewise, from the attempt of the judaizers to force him to be circumcised. For, after
the decree of the council was passed, freeing the converted proselytes from obedience
to the law of Moses, if Titus, before his conversion, had been one of that denomination,
the judaizers could not, with any shew of reason, have insisted, on his circumcision.
Yet, as the council had determined nothing respecting the converts from among the
idolatrous Gentiles, some of the zealous judaizers, who, by stealth, introduced them-
selves into the private meeting in which Paul explained to James, Peter, and John,
the gospel which he had preached among the Gentiles, when they found out that
Titus, before his conversion, was an idolater, might insist to have him circumcised, on
pretence that he was not freed from circumcision by the council’s decree. But this
attempt to subject a Gentile convert to the law of Moses, Paul resolutely withstood,
that the truth of the gospel might continue with the Gentiles. [Gal. ii. 5.j
After the council, when Paul and Barnabas, accompanied by Judas. and Silas,
returned to Antioch to give the brethren an account of what had happened at Jeru-
salem, Titus seems to have returned with them ; and, from that time forth, seems
to have accompanied Paul in his travels as one of his assistants. For when the apostle
set out from Antioch to visit the churches which he had gathered among the Gentiles
in his first apostolical journey, and to confirm them, by delivering to them the decrees
of the council, Titus went with him all the way to Corinth, and laboured with him
in the conversion of the inhabitants of that city. This appears from the 2 Cor. viii.
23, If any inquire concerning Titus, he is my partner and fellow-labourer in the gospel
towards you. The reason is, the apostle, before he wrote to the Corinthians, having
not visited them since their conversion, the fellow-labouring of Titus towards the
Corinthians must have happened at the time they were converted. If this reasoning be
just, it must follow, that after the council, when Paul set out from Antioch with
Silas to visit the churches, Titus either went with them, or was sent away before them
with the apostle's letter to the Galatians, which is supposed, by Dr. Macknight, to
have been written at Antioch soon after the council. In that ease, when the apostle
went through Galatia with the decrees, he may have met Titus, and have taken him
along with him. Or, during his eighteen months abode at Corinth, he may have sent
for Titus to come and assist him at Corinth. . . . . . . .
After the apostle had planted the gospel in Corinth, he went to Jerusalem; but
whether Titus abode at Corinth, or accompanied him to Jerusalem, is not said. This,
however, we know, that he came to the apostle, as many others did, during his long
residence at Ephesus, mentioned Acts xix. 10. For, by him, he sent his first epistle
520. .# TFTUS.
to the Corinthians, which was written at Ephesus about the time of the riot of Deme-
trius. This service the apostle assigned to Titus ; because, being well known to,
and much respected by, the Corinthians, on account of his former labours among them,
he hoped he might have influence in composing the disturbances which had taken place
in their church. On his return from Corinth, Titus met the apostle in Macedonia,
and gave him such an account of the good disposition of the Corinthians, as filled him
with joy, and hduced him to write to them a second letter, which he employed Titus
likewise to carry. At the same time, he requested him to excite the Gorinthians to
finish their collections for the saints in Judea, which they had begun during Titus’
former visit to them. In prosecution of this design, Titus abode at Corinth till the
apostle himself came and received their collections, and the collections of the other
ehurches of Achaia. On that occasion, . Paul spent three months at Corinth,
[Acts xx. 3..] then set out for Jerusalem, taking Macedonia in his way. His com-
panions in his journey to Jerusalem are mentioned Acts xx. 4; and though Titus is not
named as one of them, it does not follow that he was not one of the number. He is not
said by Luke to have been with the apostle in Macedonia in his way to Corinth ; yet,
from the apostle's sending him from Macedonia to Corinth with his second epistle to the
Corinthians, we learn that he was one of his chief assistants at that time. Wherefore,
notwithstanding Luke, in his account of the apostle's return from Greece, hath not
mentioned Titus among those who accompanied him to Jerusalem with the collections,
he may have been one of them; and, having gone with him to Jerusalem, he may have
ministered to him during his imprisonment there and in Caesarea ; nay, he may even
have sailed with him to Rome. These, however, are only conjectures; for, from the
time Titus deliveréd the apostle's second letter to the Corinthians, in the year fifty-
eight, we hear nothing of him till the year sixty-two, when he was left by the apostle
#. to set in order the things that are wanting, and to ordain elders in every city
itus i. 4.
Among º three thousand who were converted by Peter on the memorable day of
Pentecost, Cretes, that is, Jews natives of Crete, who had come up to Jerusalem to
worship, are mentioned Acts ii. 11. These being of the same disposition with the
Jewish converts, who, after the death of Stephen, preached the word to none but to the
Jews only, [Acts xi. 19.] would, after their return home from Jerusalem, confine
their preaching to the Jews, who, as Josephus informs us, were very numerous in Crete.
We may therefore believe that the first Christians in Crete were mostly of the Jewish
nation. It is true, Barnabas went into Cyprus after he separated himself from Paul ;
but it is not said that he went into Crete, either on that or on any other occasion.
And even though he had preached in Crete, as he had not the power of imparting the
spiritual gifts to his converts, it cannot be thought that his preaching in that country
would be attended with very great success. The same may be said of any other evan-
gelist or Christian prophet who happened to preach the gospel to the Cretans. It is
therefore thought, the numerous conversions of the inhabitants of Crete, which made it
necessary that elders should be ordained in every city, must be ascribed to the labours
of some apostle, who, by working miracles, and conferring the spiritual gifts ou his
converts, made such an impression on the minds of the Cretans, that many of the idola-
trous inhabitants, and some of the Jews, embraced the Christian faith.
Now that St. Paul was this apostle, seems probable from his leaving Titus in Crete,
to set in order the things wanting among the Christians there, and to ordain elders in
every city. The modelling and governing the Christian churches certainly belonged.
to the persons who had planted them. Accordingly, most of the churches in the
Gentile countries having been planted by the apostle Paul, he modelled, corrected,.
JEWISH HISTORY. 521
and governed the whole, either in person, or by his assistants, without any interference
from his brethren apostles ; just as the apostles of the circumcision modelled, corrected,
and governed the churches planted by them, without any interference from him.
The first converts to the Christian faith in Crete being those Cretan Jews to whom
Peter preached on the memorable day of Pentecost, and those Jews in Crete to whom
Peter's converts preached the gospel on their return from Jerusalem, they were all, or
most of them at least, very zealous for the law of Moses. Wherefore, when Paul
came into Crete and converted numbers of the idolatrous inhabitants, we may believe
that the more early Christians in Crete would address the new converts with great
warmth, and insist on their obeying the law of Moses as absolutely necessary for
their salvation. Moreover, to render the law acceptable to these new converts, they,
no doubt, followed the course in which their brethren in other churches walked.
They amused the new converts with vain talking, and Jewish fables, and command-
ments of men, and foolish questions about the law. Nay, they went so far as to affirm
that the sacrifices and purifications enjoined by the law, duly performed, would
procure pardon for them, though they continued in the practice of sin. To this
doctrine the Cretans, many of whom were very wicked, lent a willing ear ; insomuch
that these corrupt teachers, who seem to have been natives of Crete, and to have been
infected with the vices of their countrymen, subverted whole families. [Tit. i. 1 1.]
The errors and bad practices of the judaizing teachers and of their disciples, the
apostle, when he came into Crete, observed and opposed by wholesome instructions.
and sharp rebukes. But, well knowing how diligent they were in spreading their
errors, Paul left Titus in Crete to restrain them. And, that he might have a number
of fit persons, clothed with proper authority, to assist him in opposing the judaizers,
and in maintaining the truth, he ordered him, at parting, to ordain elders in every city, ,
But that he might be at no loss to know who were fit to be invested with the offices
of bishop and deacon, and what line of conduct he himself was to pursue in discharging.
the duties of his ministry, the apostle, when he came to Colosse, wrote to him the epistle
which bears his name, in which he described the qualifications of the persons who
were worthy to be ordained elders, commanded him to rebuke the judaizers sharply,
and mentioned the errors he was particularly to oppose, the doctrines he was earnestly
to inculcate, and the precepts he was constantly to enjoin ; that none of the Cretans,
whether teachers or people, might fail in their duty through want of information.
By comparing the epistle to Titus with the two epistles to Timothy, we learn that
the judaizing teachers were every where indefatigable in propagating their erroneous
doctriner&oncerning the necessity of obedience to the law of Moses as the only. Ineans
of obtaining salvation ; and that, in the most distant countries, they uniformly taught.
the same doctrine, for the purpose of, rendering the practice of sin consistent with the
hope of salvation; and that, to draw disciples after them, they encouraged them in sin
by the vicious practices which they themselves followed, in the persuasion that they
should be pardoned through the efficacy of the Levitical sacrifices. Only, from the
apostle's so earnestly commanding Titus in Crete, and Timothy at Ephesus, to oppose
these errors, it is probable that the judaizing teachers were more numerous and suc-
cessful at Ephesus and in Crete than in other places. However, as Titus was a Gentile
convert, whose interest it was to maintain the freedom of the Gentiles from the law
of Moses, and a teacher of long standing in the faith, the apostle was not so full in his
directions and exhortations to him as to Timothy, neither did he recommend to him.
meekness, lenity, and patience in teaching, as he did to Timothy, but rather sharpness.
ſch, i. 13, ii. 13.] Perhaps Titus was a person of a soft and ſuild temper ; whereas,
- * 3 X. • *
*--- - -----
522 PHILEMON, on ESEMUs
Timothy, being a younger man, may have been of a more ardent spirit, which needed
to be somewhat restrained. - - -
The leaving of Titus in Crete is supposed to have happened in the year sixty-two,
after the apostle was released from his first confinement in Rome. He is believed to
have remained there some time, until visited by the apostle Paul, who is thought to
have heard of Nero's persecution while he abode in that island, and to have hastened
thither in company with Titus, in consequence of his receiving that information.
Titus seems to have remained with Paul during his second imprisonment, till he came
to answer before Caesar, and then to have fled to Dalmatia. Whether he did this with
or without the apostle's approbation is unknown, nor have we any further account
concerning him in scripture. Some antient writers assert that he died in Crete, in the
ninety-fourth year of his age. .
Philemon, to whom the epistle was written, seems to have been no stranger to the
apostle Paul. For, in the first and second verses, the apostle addressed all the members
of Philemon's family, as being well acquainted with them ; and, verse 19, he insinuates
that Philemon himself was his convert. Philemon's respect for the apostle is mentioned
verse 17. He was an inhabitant of Colosse, as appears from the epistle to the Colossians,
chap. iv. ver, 9, where Onesiumus, Philemon’s slave, is called one of them. And, in
verse 17, the brethren at Colosse are desired to say to Archippus, (the person men-
tioned Philemon, verse 2) take heed to the ministry which thou hast received. , Besides,
the antients believed that Philemon was an inhabitant of Colosse. So Theodoret
says expressly in his commentary upon Philemon ; and tells us that his house was still
remaining at Colosse in his time, that is, in the beginning of the fifth century. And
Jerome also, in his commentary upon this epistle, says Philemon was of Colosse.
And Theophylact calls him a Phrygian.
.*
Phiſemon seems to have been a person of great worth as a man, and of some note
as a citizen in his own country; for his family was so numerous, that Dr. Macknight.
supposes that it made a church by itself, or, at least, a considerable part of the church.
at Colosse. [verse 2.] He was likewise so opulent, that he was able, by the com-
munication of his faith, that is, by his beneficence; to refresh the bowels of the saints. .
b. 6, 7.] According to Grotius, Philemon was an elder of Ephesus. But
eausobre speaks of him as one of the pastors of Colosse, in which he is followed by
Doddridge. From the apostle's employing Philemon to provide him a lodging at
Colosse, Michaelis conjectures that he was one of the deacons there. These authors
were led to think Philemon a minister of the gospel, because, in the inscription of the
epistle to him, the apostle calls him his fellow-labourer ; but that appellation is of an
ambiguous signification, being given not only to those who preached the gospel, but
to such pious persons, whether men or women, as assisted the apostles in any manner
while they were employed in preaching. See Rom. xvi. 8, 3 John, verse 8. .
The antients differed as much as the moderns in their opinion concerning Philemon's
station in the church, Some of them reckoned him a bishop ; but others, fancying
that Apphia was his wife, contended that he had no ecclesiastical character whatever ;
for they became very early to esteem celibacy in ecclesiastical persons. In particular,
Hilary the deacon saith expressly that he was one of the laity. Theodoret, Oecumenius,
and Theophylaet, seem also to have been of the same opinion. -
Oncsimus, a slave, on some disgust, having run away from his master Phileinon,
came to Rome; and, falling into want, as is supposed, he applied to the apostle Paul,
of whose imprisonment he had heard, and with whose benevolent disposition he was
well acquainted, having, it seems, formerly seen him in his master’s house. Or the
LINUS, CLEMENT, HERMAS, &c. 523
fame of the apostle's preaching and miracles having drawn Onesimus to hear some
of the many discourses which he delivered in his own hired house in Rome, these made
such an impression on him, that he became a sincere convert of the Christian faith.
For the apostle calls him, verse 9, his son whom he had begotten in his bonds. After
his conversion, Onesimus abode with the apostle, and served him with the greatest
assiduity and affection. But, being sensible of his fault in running away from his
master, he wished to repair that injury by returning to him. At the same time, being
afraid that, on his return, his master would inflict on him the punishment which, by
the law or custom of Phrygia, was due to a fugitive slave, and which, as Grotius says,
he could inflict without applying to any magistrate, he besought the apostle to write
to Philemon, requesting him to forgive and receive him again into his family. The
apostle, always ready to do good offices, very willingly complied with Onesimus’
desire, and wrote this letter to Philemon ; in which, with the greatest softness of ex-
pression, warmth of affection, and delicacy of address, he not only interceded for
Onesimus' pardon, but urged Philemon to esteem him, and put confidence in him as a
sincere Christian. , And, because restitution, by repairing the injury that hath been
done, restores the person who did the injury to the character which he had lost, the
apostle, to enable Onesimus to appear in Philemon's family with some degree of
reputation, bound himself, in this epistle, by his hand-writing, not only to repay all
that Onesimus owed to Philemon, but to make full reparation also for whatever injury
he had done to him by running away from him.
The apostolical institutions, a book of questionable authority, asserts that Onesimus
was bishop of Berea. When Ignatius wrote his epistle to the Ephesians, their bishop's
name was Onesimus ; and Grotius thought he was the person for whom Paul interceded. .
But, as Lardner observes, this is also uncertain. Mill has mentioned a copy, in which,
at the conclusion, it is said, that Onesimus died a martyr at Rome, by having his legs
broken.
Linus and Clement, who are mentioned by Paul, are each of them said to have been
bishops of Rome. Concerning the latter of these we shall mention several particulars
in the History of Martyrs.
Hermas is reported to have written a book of visions, which Dr. Lardner believes
to be genuine.
Dionysius the Areopagite is also spoken of as an author, but the works ascribed to
him are generally believed to have been of later origin.
The scantiness of the information with which we are furnished concerning the lives
of the first followers of Christ, though it may disappoint our curiosity, tends to the
confirmatic n of our faith. It proves that those illustrious men, to whom the world is
indebted for the diffusion of evangelical light, did not seek to repay their loss of all
things by the accumulation of fame, since they took so little pains to transmit their
own names, or those of each other, to au admiring posterity.
3 º 2
524. JEWISH HISTORY.
CHAPTER XX.
º
An Account of THE TRoubles of THE JEws, PARTICULARLY THOSE CALAMITIES WHICII
J. FELL UPoN THEM AT THE TIME OF THE DESTRUCTION of JERUs ALEM.
General view of the genealogy and history of the Herodian family—division of the land
of Palestine in the time of our Saviour—the religious privileges of the Jews—the
Jewish sects, Pharisees, Sadducces, Essenes, Herodians, and Galileans—the 7ergums—
Pilate's report of our Lord's death—he is recalled—his death—Pitellius favours
the Jews—interesting history of Herod Agrippa–ruin of Herod Antipas—embassy
of Philo to Caius Caligula—reign and death of Herod Agrippa–government of
Fadus—Alexander succeeds him—insults offered to the Jews—concourse at the passo-
ver—quarrel with the Samaritans—dispute of the Jews and Syrians at Casarea—
Felir–dreadful government of Florus—Massada seized by the rebels—the Jews
massacred in various parts of the country—Jerusalem besieged by Cestius Gallus, who
is obliged to retreat—the Christians retire to Pella—conduct of Josephus in Galilee—
Vespasian takes the command of a large Roman army—war in Galilee—observations
on the discipline of the Roman armies—Gadara taken—memorable defence of Jotapata
—Josephus taken prisoner—Jophtha taken—revolt of the Samaritans–Joppa reduced
—fight on the sea of Tiberias–Giscala taken—intestine troubles of Jerusalem—an
army of Idumeans assist the zealots—dreadful - massacre—Zechariah murdered—the
zealots divide into factions—Jerusalem besieged—war suspended—history of Simon, the
Jactious leader—all the castles but three reduced by Vespasian—dissensions between
Simon and John—Wespasian declared emperor, and Josephus liberated—P'espasian
takes Rome–Titus sent against Jerusalem—three factions in that city—Titus recon-
noitres the city, and is exposed to great danger—the Romans are repulsed—the factions
are reduced to two—Titus levels the country—siege regularly formed—description of
Jerusalem—the factions unite—first wall taken—subtlety of Castor, a Jew—second
wall taken—Roman army reviewed—Fort Antonia attacked—famine in the city—
great numbers crucified—Titus offers mercy—Roman machines burnt—a wall built
round the city—the famine becomes more severe—new works raised by the Romans—
Josephus wounded by a stone—John plunders the temple—dreadful mortality—devas-
tation throughout the country—Fort Antonia taken—speeches of Josephus to the Jews
—temple gallery burnt—a child eaten by its mother—the temple burned—various
horrible massacres—evertions of the priests—they surrender—the lower town taken
and burned—distress of the rebels—Jews sold for slaves—impregnable forts abandoned-
JEWISH HISTORY 525
final massacre—a calculation of the numbers that were slain—the city razed to the
ground—soldiers rewarded—Titus leaves Judea—Simon is taken—the triumph of
Titus and Vespasian—death of Simon—temple of peace erected—Macheras taken by
stratagem—subsequent slaughter of the Jews—-poll-taw—dreadful tragedy transacted
at Massada—the sufferings of the Jews in Egypt and Cyrene—conclusion.
As the history on which we are now about to enter is uncommonly interesting, there
is a peculiar propriety in our recapitulating such circumstances as may be necessary
for our more perfect understanding of it. The reader will easily recollect, that,
from the time of Judas Maccabeus, the Jewish nation was governed by the Asmonean
family, who united the sanctity of the priesthood with the authority of the chief magis-
trate, till, in consequence of domestic dissensions, they were reduced to the state of
subjection to the Roman republic, an event which took place in the sixty-third year
before the Christian era. They still, however, retained some shadow of royalty till
the year, A. C. 37, when Jerusalem was taken by Herod, and Antigonus, the last of
the Asmonean race, committed to a close imprisonment. The reign of Herod, splendid,
vigorous, and bloody, continued till a little after the birth of Christ, that is, about
three years before the commencement of the common account. -
Herod had nine wives; the first of whom, named Doris, was the mother of Antipe-
ter, who is stigmatized as the worst of all Herod's sons, and was put to death for
treason during the last sickness of his father. The second of them was Mariamne,
the daughter of Simon, the high-priest. By this excellent princess he had a son,
whom Josephus names Herod, and Luke, Philip, the husband of that Herodias on whose
account John the Baptist was beheaded. The third, who was his brother's daughter,
and the fourth, who was his first cousin, both of them died childless. The fifth wife
was Martac, a Samaritan, by whom he had Archelaus and Antipas ; the former
succeeded him in the half of the kingdom, under the name of tetrarch ; and the latter,
called also Philip, was tetrarch of liturea and Trachomitis, and married Salome, the
daughter of Herºdias, who demanded the head of John Baptist as the reward of her
dancing. This prince died without issue. Herod's sixth wife, Cleopatra, who was
a native of Jerusalem, had two sons, Herod Antipas and Philip. Herod Antipas
was he that married Herodias, his brother Philip's wife, ordered the execution of John,
and commanded his soldiers to insult our Saviour. Pallas, the seventh wife, had a soil
named Phasael. The eighth was Phaedra, by whom he had only one daughter, named
Roxana. And, by the last, called Flpis, he had another daughter called Salome.
Aristobulus, the son of the beloved Marianne, left two sons, Agrippa, who is in
the Acts called Herod, and noted as the persecutor of the Christians; Herod, king of
Chalais, a province of Syria ; and a daughter, named Herodias. Agrippa was the
father of that king Agrippa before whom Paul pleaded, his sister Berenice, and Dru-
silla, the wife of Felix. * - .
It has been already mentioned that the land of Israel was now considered as an
appendage of Syria, and divided into four parts, called tetrarchies. Of these, Herod
Antipas governed Galilee and Perea, or the country beyond Jordan. Philip, the son
of Martac, occupied Iturea and Trachomitis, a rocky country, which afforded great
shelter to robbers. Lysanias was tetrarch of Abilene ; and Pontius Pilate was the
procurator, or Roman governor, of Judea.
The government of Pilate appears to have been uncommonly bloody and oppressive;
£36 JEWISH HISTORY.
yet, as Dr. Lardner observes, that they had, according to the sacred writers, the free
exercise of their religion, is evident from the whole tenour of the history contained
in the gospels, and the Acts of the apostles : they had their synagogues; the law and
the prophets were read there ; our Saviour taught in the synagogues; whenever he
healed any lepers, he bade them go and shew themselves to the priests, [Mat. viii.4.]
and offer the gifts that Moses commanded. [Luke v. 14.] There appears to have been
a great resort to the temple at Jerusalem from Galilee and other parts at all their
usual great feasts; they were at full liberty to make what contributions they saw fit
to their sacred treasury [Mark Xii. 41, 44, Luke xxi. 1 || ; and so secure were they,
that they used indirect practices to enrich it. [Mat. xv. 5, Mark vii. 11, 12..] There
is no mention made in the history of our Saviour's ministry of any restraint or obstruc-
tion they met with, save that one of the Galileans, whose blood Pilate had mingled
with their sacrifices. [Luke xiii. I.]
That they might thus freely perform all the services of their religion, though they
be supposed to have becn then under the Roman government, is not at all improbable;
for the Romans had ever permitted the people they conquered to practise their own
religious rites in their own way; and the Jews were now at full liberty to worship
God according to the institution of Moses, we are assured by Josephus, who has left
us the history of these times. The Roman presidents did indeed, for some time, put in
and turn out their high-priests at pleasure ; the Roman governors did, indeed, some-
times offer them abuses, or suffer abuses to be committed in the country contrary to
the institutions of the law, as they did also injure them in their civil properties ; but
these abuses seem not to have been very numerous. When any were committed, it
}. without the emperor's authority, and usually the Jews, at length, obtained satis-
action.
As a proof of their perfect freedom in matters of religion, Dr. Lardner produces
the instance of their being allowed to follow their own customs, though contrary to
those of all other nations in the matter of divorce. It has been said, that whosoever
shall put away his wife, let him give her a writing of divorcement : but I say unto you,
whosoever shall put away his wife, save for the cause of fornication, causeth her to
commit adultery, and whosoever shall marry her that is divorced, committeth adultery.
[Mat, v. 31, 32.] It is evident, from the manner in which our Lord condemns all
divorces, save those made for the cause of fornication, that they did, at this time,
}. them in practice on other accounts. This appears also from the questions put to
im concerning this matter, and the answers he gave to them, and the surprize and
uneasiness which the disciples express at the decision, when he forbade such licentious
divorces as those made for every cause.
The Jews were, at this time, divided into several sects, among which the most dis-
tinguished were the Pharisees, the Sadducees, and the Essenes. -
The Pharisees are generally supposed to have derived their name from a Chaldaic
word, which signifies, to separate ; because they separated themselves from the rest
of the Jews, leading a more austere life, and professing a greater degree of holiness,
and more religious observation of the law. It is difficult to fix their precise origin.
While some suppose they existed in the time of Ezra, and others, that they sprung
up but a little before the Christian era, a third party have embraced a more probable
opinion, which fixes their rise in the reign of the Maccabees. Dr. Lightfoot thinks
the Pharisaism rose up gradually from a period which he does not assign to the matu-
rity of a sect. It is certain, from the account given by Josephus, that, in the time of
John Hyrcanus, about one hundred and eight years before Christ, the sect was not
only formed, but made a considerable figure. According to Basnage, one Aristobulus
JEWISH HISTORY. 527
*
an Alexandrian Jew, and Peripatetic philosopher, who flourished about one hundred
and twenty-five years before Christ, and wrote some allegorical commentaries on the
scriptures, was the author of those traditions, by an adherence to which the Pharisees
were principally distinguished from other sects. They paid great deference to their
elders, whom they never presumed to contradict, and possessed a high reputation on
account of their supposed equity, temperance, and wisdom. They held that fate
governed all things, but not in so absolute a manner as to exclude the operations of
the human will : that the soul was immortal, and reserved for a future state of rewards
and punishments. Most of the Jews of the present day adhere to the Pharisaic doc-
trine, though they do not generally practise their extreme austerity of life.
The Sadducees generally consisted of persons of the greatest opulence and distinction;
and though they attended on the temple worship, were generally considered as a kind
of deists, or free-thinkers. They are supposed, by some, to have taken their rise from
Dositheus, a Samaritan sectary, and to have allowed no books of scripture, unless the
pentateuch ; but Josephus does not charge them with this, but only with rejecting the
traditions of the elders. Some think they derived their name from an Hebrew word.
signifying just ; and others, from one Sadoc, a disciple of Antigonus Sochaeus,
president of the sanhedrim, about two hundred and sixty years before Christ, who
frequently inculcated upon his scholars that God is to be served for his own sake, not
out of view to any reward from him in the next world, as slaves serve their masters
merely for recompence. Sadoc, they add, putting a false interpretation on these words
of his master, published that there was no reward allotted to good actions done in
this world, They held, according to Josephus, that the soul and body die together,
and that the only obligation people are under is to keep the law. They accustomed
themselves to investigate every thing, and dispute freely with their teachers. . He says,
that when they were advanced to public offices, they were obliged to conduct themselves
as Pharisees, in order to secure the favour of the people.
The Essenes were legs ambitious of public distinction than either of the other sects;
and, in consequence, are not mentioned in the New Testament. As to their origin,
Pliny asserts, without mentioning his authority, that they had subsisted for several
thousand years. The most probable opinion is, that this sect was formed by Jewish
exiles, who, a little before the time of the Maccabees, were forced to retire into caves
and deserts, in order to avoid the persecution of their enemies. Philo and Josephus
agree that their number in Judea was about four thousand ; but the latter writer
asserts that they were much more numerous in Egypt. They have been much com-
mended by Jews, Christians, and Pagans. They held, according to Josephus, that
the world is absolutely governed by the providence of God without any other inter-
ference. They acknowledged the immortality of the soul, and proved, by their practice,
that they considered justice as the chief of all virtues. They did not personally attend
at the temple, but sent their gifts, and sacrificed among themselves with much cere-
mony. They followed no business but husbandry, never married, nor kept servants ;
but had all their possessions in common, and knew no distinction between rich and poor.
They are said to have been divided into the laborious and contemplative ; the first
of whom divided their time between prayer and labour, and the second between
prayer ard study. They were not, however, all equally strict in observing their rules
of abstinenee. Mr. Lampe, in his ecclesiastical history, compares the Pharisees with
the Platonists, the Sadducees with Epicureans, and the Essenes with the Stoics and
Pythagoreans. -
The critics and commentators upon the New Testament are much divided with
regard to the Herodians, some making them to be a political party, and others a
* 28 JEWISH HISTORY,
religious sect. The former opinion is favoured by the author of the Syriac version,
who calls them the domestics of Herod ; and also by Josephus, who passes them over
in silence, though he professes to give an account of the several religious sects of the
Jews. The latter opinion is countenanced by our Lord's caution against the leaven of
Herod, which apparently implies that the Herodians were distinguished from the
other Jews by some doctrinal tenets. Dr. Prideaux is of opinion that they derived their
name from Herod the Great, and that they were distinguished from the other Jews
by their concurrence with Herod’s scheme of subjecting himself and his dominions
to the Romans, and likewise by complying with many of the heathen usages and cus-
toms. It is probable that they were chiefly of the sect of the Sadducees; because the
leaven of Herod is also denominated the leaven of the Sadducees.
Directly opposed to the Herodians were the Galileans, who are considered by
Josephus as the fourth Jewish sect. They derived their origin from a bloody insurgent,
Judas of Galilee, who rebelled about the time of the taxing, and excited the people
to resist the payment of any tribute to the Romans. They were nearly akin to the
Pharisees, being principally distinguished by their holding the maxim of uncontrolable
liberty. They acknowledged no superior but God; and, rather than call any man
master, were ready to submit to the most excruciating death.
While we are thus treating on the religion and learning of the Jews, it may not be
improper to observe, that they had at this time certain Chaldee paraphrases, which
are believed to have been read in their synagogues as early as the time of Christ. It
is remarkable that they interpret many of the prophecies concerning the Messiah in
the same way in which they are now understood by Christians, and therefore are very
helpful in the Jewish controversy. These Chaidee paraphrases are known by the
name of Targums. * , -
Such was the religious state of the Jews under the government of Pilate. In our
Life of Christ we continued his history till the crucifixion and resurrection of, the Son
of God. An opinion prevailed among the antient Christians, that, as Pilate consented
unwillingly upon that occasion, so he transmitted to the emperor Tiberius a wery
favourable account of our Saviour's character. This opinion has been much con-
troverted ; but we shall content ourselves with transcribing what Eusebius has observed
upon the subject.
“ When the wonderful resurrection of our Saviour, and his ascension to heaven, were
in the mouths of all men, it being the antient custom for the governors of provinces
to write to the emperor, and give him an account of new and remarkable occurrences,
that he might not be ignorant of any thing, our Saviour's resurrection being much
talked of throughout all Palestine, Pilate informed the emperor of it, as likewise of
his miracles, which he had heard of; and that, being raised up after he had been put
to death, he was already believed by many to be a god. And it is said, that Tiberius
referred the matter to the senate ; but that they refused their consent, under a pre-
tence that it had not been first approved of by them, there being an at tient law that
no one should be deified among the Romand without an order of the senate, but,
indeed, because the saving and divine doctrine of the gospel needed not to be confirmed
by human judgment and authority. However, Tiberius persisted in his former senti-
ment, and allowed not any thing to be done that was prejudicial to the doctrine of
Christ. . . These things are related by Tertullian, a man famous on other accounts, and
particularly for his skill in the Roman laws. I say, he speaks thus in his Apology
for the Christians, written by him in the Roman tongue, but since translated into Greek.
His words are these : “There was an antient decree, that no obe should be consecrated
as a deity by the emperor, unless he was, first approved of by the senate. Marcus
JEWISH HISTORY. º 529
AEmilius knows this by his god Alburnus. This is to our purpose ; forasmuch as
among you divinity is bestowed by human judgment. And if God does not please
man, he shall not be God. And, according to this way of thinking, man must be
propitious to God. Tiberius, therefore, in whose time the Christian name was first
known in the world, having received an account of this doctrine out of Palestine,
where it began, committed that account to the senate, giving in, at the same time,
his own suffrage in favour of it. But the senate rejected it, because it had not been
approved by themselves. Nevertheless, the emperor persisted in his judgment, and
threatened death to such as should accuse the Christians.” “Which,” adds Eusebius,
“ could be no other than a disposal of Divine Providence, that the doctrine of the
gospel, which was then in its beginning, might be preached all over the world without
molestation.” tº • .. - -
To leave, however, this matter undetermined, we proceed to observe, that the
conduct of Pilate still continued to be the most atrocious and bloody imaginable. An
event soon after happened which brought his tyranny to a conclusion. An impostor
appeared in Samaria in the year A. D.35, a little after the death of Stephen, who gave
out to the multitude, that if they would meet him at mount Gerizim, he would shew.
them the sacred vessels which they believed Moses had concealed in that place.
Yast numbers of ignorant people immediately assembled in arms, and laid seige to
Tirathaba, a village in that vicinity, waiting for others to join them there, who would,
they expected, enable them to form a sufficient body to go up and take possession
of the pretended holy treasure. Pilate, who had received timely information, collected
a large body of cavalry and infantry, and took possession of the mountain, whence he
attacked the Samaritans, routed them with great slaughter, and brought off a consider-
*ble number of prisoners, the most distinguished of whom he ordered to be beheaded.
Chagrined by this defeat and its bloody consequences, the chief persons among the
Samaritans made application to Vitellius, governor of Syria, insisting that Piſafe had.
A.
been guilty of murder, in putting to death men that had not armed to oppose the Roman
authority, but only to resist his outrageous oppression. On receiving this complaint,
Vitellius dispatched his friend Marcelſus to take upon him the government of Judea,
and commanded Pilate to repair immediately to Rome, to answer for his conduct at the
tribunal of Caesar. Josephus has informed us...nothing further concerning Pilate, than
that Tiberius died while he was performing his voyage, and that the loss of his govern-
ment was only the forerunner of greater evils. There is, however, an antient tradition
that he was banished to Vienne in Gaul; and Fusebius asserts, from the authority of
some Greek annalists, that he became his own executioner. .
On the feast of the passover, this same year, 35, Vitellius was present at Jerusalem,
where he was received with the greatest distinction by the Jews, whose favour he took
the utmost pains to conciliate, by remitting the whole duty which was levied on the
fruits that were exposed to sale. His liberality did not stop here; for, being informed
that the Jews were very uneasy that the pontifical habits were kept in the Fort Antonia,
under the custody of a Roman officer, he commanded these Westments to be delivered.
up to the priests, to be disposed of at their pleasure, and released the governor from
all responsibility for their safety. Not long after, he deprived, Caiaphas of the priest-
hood, and bestowed it on Jonathan, the son of Ananas. At this period, which was in
the twentieth year of the reign of Tiberius, died Philip, the brother of Herod, after.
having been tetrarch of Trachomitis, Gaulanites, and Batania, for the space of thirty-
Seven years. He was a man distinguished by his moderation, and devoted to the
quiet enjoyment of his ease, his whole life being spent within the district over which
he was appointed to preside. He very seldom left his own house; and, when he did,
2.
*30 - JEWISH HISTORY.
it was in company with a few select friends; and he had a chair carried after him,
which, on particular occasions, he used to convert into a seat of justice. As it some-
times happened that he met persons on the road who had need of his judicial assistance,
it was his custom not to lose any time, but to hear the cause immediately, and to acquit
er condemn the party according to the strength of the evidence. His death happened
at Chorazin ; and he was interred, with the utmost pomp and magnificence, in a monu-
ment which he had caused to be erected for his reception. As he left no children
behind him, the emperor decreed that his estate should be annexed to Syria, but on the
condition that the country should not be deprived of the tributes hereafter to be raised
in the tetrarchy. • z . . . . - - , *
In a former chapter of this work we mentioned that a war was carried on between
Herod and Aretas, in consequence of Herod's divorcing the daughter of Atetas, that
he might gratify his passion for Herodias. The army of Herod being defeated by the
Arabian prince, Vitellius was commanded to assist the former, and accordingly marched
towards Petra with two legions of Roman auxiliaries. When , he had got as far as
Ptolemais, and was on the point of crossing Judea, he was met by the principal people
of the country, who most earnestly solicited him that he would take a different route ;
for that the Jewish law was insulted, and their religion profaned, by the images that
the Romans usually carry in their colours. This reason had its proper weight with
the general, who directed that his army should march about by the way of a large
plain ; and, in the mean time, he took with him Herod the tetrarch, and several other
friends, who went up to Jerusalem to worship on occasion of a solemn festival which
was then approaching. He made three days’ stay in this city; during which time
he was treated with all possible marks of honour and respect ; and while he remained
there, he deprived Jonathan of the office of high-priest, and conferred it on his brother
Theophilus ; and, on the fourth day, he received letters which announced the death of
Tiberius : whereupon he caused the people to swear allegiance to his successor, Caius
Caligula ; and this being done, he gave orders for the recal of his troops, and directed
that they should go into winter quarters, the change in the government having deter-
mined him to put a period to the war; and after this he returned to Antioch. -
A tradition is current, that when this expedition of Vitellius was talked of, Aretas
consulted the wizards and fortune-tellers respecting what should be the issue of the
affair, and that the answer which he received was to the following purpose: “That
the army then on the march should never arrive at Petra ; for that either one of the
princes should die, or he that commanded the army, or the person that was deputy in
the command, or the party against whom the war was levied.” -
Josephus here introduces the history of Herod Agrippa, which he justly considers
as affording a striking instance of divine protection, though we cannot regard it as any
proof of the virtues of Herod. * ~. t
Some small time previous to the death of Herod the Great, Agrippa, residing at
Rome, and being often in the family of the emperor, became a very great favourite
of his son Drusus, and also obtained the good opinion of Antonia, the wife of the elder
Drusus, through the interest of his mother Berenice, for whom Antonia had a most
particular esteem. Agrippa was, by nature, rather inclined to extravagance ; but,
during the life of his mother, he restrained himself within some reasonable bounds :
her death, at length, making him master of his own conduct, he began to give expensive
treats, and make profuse and costly presents, particularly to the dependants and do-
mestics of the court, where it was that he hoped to raise his fortune. By these means
he involved himself in debt to such a degree, that he could no longer make his ap-
pearance at Rome : besides, at this time, Tiberius having the misfortune to lose his
****.
JEWISH HISTORY. 531
º,
son, he could not now endure the sight of any of the favourites of Drusus, 1est he should
be reminded of the loss he had sustained. - * . .
Agrippa having thus squandered his money and destroyed his reputation by the
irregularity of his conduct, and his creditors being anxious with him to discharge their
demands, which it was not in his power to do, he returned to Judea ; and, when there,
seeing ro hope of retrieving his fortune, and blushing for the folly he had been guilty
of, he retreated to Malta, a castle in Idumea, having conceived an intention, that, in
that place, he would put an end to an existence that was no longer supportable.
Cypros, observing the desponding humour of her husband, and remarking that his
melancholy seemed to forebode the most fatal consequences, exerted her utmost endea-
vours to prevent the misfortune which she dreaded ; and particularly wrote to her
sister Herodias a circumstantial account of the lamentable situation in which he lived,
and most earnestly urged her, by all the ties of honour and consanguinity, to afford him.
some immediate relief; she said that she did every thing that was in her own power,
and hoped that her example would be followed by her sister.
Herodias was so much affected by this representation, that she joined with her hus-
band in sending a message, desiring that Agrippa would attend them ; when they gave
him a pension, and bestowed on him the government of Tiberias for his immediate
support ; but Herod did not long continue in this generous disposition, nor was
Agrippa very well contented with his present situation. Now it happened, that, on
a certain time, when they were drinking at Tyre, Herod made many ungenerous
reflections on Agrippa on account of his poverty, and intimated, among other things,
that, he was supported by his bounty.
This insult was too great to be borne by one of Agrippa's spirit : he therefore
repaired to visit Flaccus, an old particular friend of his when at Rome, who was at
that time governor of Syria. Flaccus received him in the most free and hospitable
mainer ; but, at this time, Aristobulus, the brother of Agrippa, was a visitor in the
same house : the former was his enemy, though his brother; yet Flaccus divided his.
te
favours and civilities indifferently between them, as if no animosity had subsisted
Aristobulus, however, urged by the most implacable malice, still kept up the quarrel,
and would not rest till he inspired Flaccus with a bad opinion of Agrippa, which was
effected in the following manner : The inhabitants of Damascus, and those of Sidon,
had a violent dispute between them respecting the boundaries of their territories,
and Flaccus was fixed upon to hear and determine the cause. Now the people of
Damascus, being informed that Flaccus and Agrippa were on terms of the utmost
intinacy, thought that it would be a stroke of good policy previously to engage the
interest of Agrippa, by bribing him with a sum of money. The bargain being made,
and promises of mutual secrecy given, Agrippa exerted all his interest for the people of
Damascus against those of Sidon. .
Now Aristobulus, having discovered that Agrippa had received a bribe to transact
this business, went to the governor, and complained of the conduct of his brother ; and
Flaccus, examining into the merits of the affair, and finding proof against Agrippa,
dismissed him from his favour, and left him to seek a support in the best manner he
was able. Hereupon Agrippa went back to Ptolemais ; and, being in absolute want
of the necessaries of life, he came to a resolution to return into Italy, Thus distressed,
he gave directions to Marsyas, a freed-man of his, to apply to the brokers to raise a
sum of money, on any terms whatever, to answer his present demand. In consequence
of these directions, Marsyas went to Profus, a freed-man of Berenice, (the mother of
Agrippa, his late patroness, who, by her last will, had recommended him to the
service of Antonia,) and proposed to him to advance a sum of money to Agrippa.
**
532 Jewish HISTORY.
*g"
on his own bond. Protus said that he was already in his debt; yet Marsyas prevailed
upon him to lend twenty thousand Attic drachmas on the security above-mentioned ;
but of this sum he gave no more to Agrippa than seventeen thousand five hundred
pieces, retaining the other two thousand five hundred to himself for the trouble taken
in procuring this advance ; nor was Agrippa in circumstances to dispute about this
extortion. . . . . . . . . . . . . .
As soon as he was possessed of this money, Agrippa proceeded to Anthedon, where
he met with a ship calculated for his service, and made preparations for going to sea;
but Herennius Capito, the procurator of Jamnia, hearing of this circumstance, sent
a number of soldiers to him, to demand the payment of three hundred thousand pieces
of silver, the property of the king, which he had borrowed when at Rome. This
circumstance occasioned some little delay in Agrippa's proceeding ; but he amused
the soldiers with fair promises, and, when night came on, cut his cable and slipped
out te sea, steering his course towards Alexandria. On his arrival at that city, he
made application to Alexander, the principal officer of the revenue, requesting that
he would lend him two hundred thousand pieces of money on his bond. To this the
officer replied, “With regard to yourself, I have not faith enough in you to credit you
with such a sum ; but your wife appears to be a woman of exemplary character
and amiable deportment, and she shall have the money if she will give her security
for it.”. In this manner the matter was settled ; and Cypros becoming bound for the
sum wanted, Alexander furnished Agrippa with five talents on the spot, and gave
him letters of credit to receive the rest at Puteoli; for he was unwilling to trust the
whole sum with him at once, lest he should apply it to improper purposes. By this
time Cypros was convinced that there was no possibility of preventing her husband's
proceeding, wherefore she and her children went over land to Judea. -
When Agrippa arrived at Puteoli, he sent a letter to Tiberius Caesar, who was then
at Capraea, informing him that he had come so far to pay his humble respects to him,
and requesting his permission to wait on him. Tiberius did not hesitate to send him
an answer replete with kindness, in which he informed him that he should be happy
to see him at Capraea. Thither Agrippa went ; and, on his arrival, Tiberias received
him with open arms, and welcomed him to the palace, where he entertained him in the
most generous and hospitable manner, thereby proving, his sincerity when he gave
him the invitation. But, on the following day, letters to Tiberius arrived from Heren-
nius Capito, complaining of the conduct of Agrippa, and stating, “ That when he
demanded payment of a bond for three hundred thousand pieces, which had been long
since due to the emperor, Agrippa departed in a secret manner, so that the money would
probably be lost.” -
This conduct was so highly offensive to. Tiberius, that he commanded the officers
of his bed-chamber not to permit Agrippa to depart till the debt was discharged.
On the contrary, Agrippa did not seem to remark the displeasure of the emperor ;
but immediately applied to Antonia, mother of Germanicus and Claudius, who was
afterwards advanced to the sovereign power. To her he related his distresses, and
told her that he was likely to lose the favour of the emperor, for want of the above-
mentioned three hundred thousand pieces ; whereupon she lent him the money in
honour of the memory of Berenice, and the mutual friendship they had entertained for
each other; exclusive of which Agrippa had been the companion and play-fellow
of her son Claudius almost from his earliest infancy. Having received this money,
he discharged his debt, and was reinstated in the favour of Tiberius. This conduct
had such an effect on the emperor, that he committed his grandson, Tiberius Nero,
the son of Drusus, to the care and government of Agrippa, requesting that he would
JEWISH HISTORY. s 533
be constantly in his company, and regulate his whole conduct. , Agrippa, however,
had so strong an idea of his obligations to Antonia, that he paid his principal attention
and respect to her grandson Caius, for whom the people in general had the highest
esteem, not only respecting his personal virtues, but on account of the reverence which
they entertained for the memory of his father Germanicus. At this period, a Samaritan,
one of Caesar's freed-men, lent Agrippa a million of pieces, with part of which he
discharged his debt to Antonia, and employed the remainder in paying the expence
incurred on the attendance of Caius, with whom he had now contracted the utmost
friendship. . . . . . . . .
It happened that, on a particular day, Caius and Agrippa were riding out in a
chariot, without any other company, when Tiberius became the subject of conversa-
tion, on which Agrippa exclaimed, “From my heart I wish it would please God that
Caius was in his place.” Now Futychus, a freed-man of Agrippa, who, at that
time, drove the carriage, heard these words spoken, but took no notice of them for
the present. Some little time afterwards, Eutychus was charged with robbing Agrippa,
and carrying off some of his cloaths. The man was really guilty of the offence, and
was apprehended and carried before Piso, the governor of the place, to undergo the
examination. Among other questions, Piso asked him how it happened that he ran
away; to which he replied, “That the life of Tiberius was in danger, and he was
going to make a discovery of the plot.” On this declaration, he was sent bound to
Caprae, where Tiberius still kept him in chains ; for the emperor, in all affairs of state,
was certainly the most dilatory man that ever existed. Ambassadors could not obtain
an audience of him without a tedious delay, nor would he nominate people to succeed
to governments of provinces till he had certain knowledge of * death of the former
possessors. - r & . 3. -
Eutychus being kept so long in chaias, was evidently the consequence of this disposi-
tion of Tiberius; but the emperor, at length, coming from Caprae to Tusculanum,
distant only one hundred furlongs from Agrippa, he requested Antonia to solicit that
Eutychus might be examined, that what he had to say against his patron might be
known at once. Now Tiberius entertained a singular respect for Antonia, partly on
account of affinity, (for she was his sister-in-law, and the widow of Drusus,) and
partly for her steady virtue in refusing a second marriage in the prime of her life,
to which she had been earnestly pressed by Augustus himself. In fact, her whole life
exhibited a pattern of the most exemplary virtue. Exclusive of the above consider-
ations, Tiberius was under personal obligations to Antonia, which he could not forget :
since her wisdom, fidelity, and diligence, had saved his life from the desperate machi-
nations of Sejanus ; for he was possessed of great power and credit, a captain of the
guards, and had engaged in the conspiracy a number of the most eminent senators,
many of Caesar's freed-men, several of the favourites at court, and some of the military
officers. The escape, therefore, of Tiberius was rather extraordinary, and the effects
of the treasonable intention were evidently defeated by the resolute industry of Antonia ;
for no sooner was she informed of the horrid intention, than she wrote down a narrative
of all the particulars of the plot as they came to her knowledge, and sent them from
time to time to Tiberius at Caprae, by the hands of Pallas, who was an approved and
confidential servant of the emperor ; and, in consequence of this discovery, the con-
federacy and those concerned in it being made known, Sejanus and his accomplices
received the reward due to their demerits. - r - --
It may be presumed, that if Antonia's merit was great with Tiberius before she had
rendered him this piece of service, it was much greater afterwards ; so that when,
at the request of Agrippa, she had repeatedly urged the emperor to bear the charge
**
•e * - - - --
584. g "JEWISH HISTORY.
of Eutychus, he could not refuse to comply with her solicitations : but he addressed
her to the following purport : “If this man has reported falsehoods concerning
Agrippa, he has been already sufficiently punished in the length of his imprisonment;
but let Agrippa beware how he prosecutes this matter with too great a degree of rigour,
lest, on a clear investigation of the affair, the punishment he intends for Eutychus should
fall on his own head.” Antonia reported the contents of this speech to Agrippa ; but
the more earnest she was in advising him to decline all further thoughts of prosecution,
the more resolved he seemed to have the matter determined by a full examination.
When she found that he refused to be advised, she took an opportunity, when the
emperor was passing by in a chair after dinner, with Caius and Agrippa walking
before him, to advance immediately to Tiberius, with a repeated request that Eutychus
might be brought to an immediate examination; on , which he addressed her in the
following manner : “I call heaven to witness, that what I am now about to consent
to is contrary to my own inclination, and merely in compliance with your urgent re-
quest.” Having said this, he gave orders to Macro, who had succeeded Sejanus as
jºin of the guards, to direct that Eutychus should be immediately brought before
Jin. -- t * . . ... - . . - -
The prisoner having made his appearance, Tiberius interrogated him in the fol-
lowing manner : “What have you to alledge against your patron Agrippa, to whose
bounty you owe the possession of your freedom P’’ To this Eutychus made answer :
“One day, as I was driving Caius and Agrippa in a chariot, and sitting at their feet
in the discharge of my duty, I heard the substance of the conversation that passed
between them ; and, among other things, I particularly reeollect that Agrippa addressed
Caius in the following panner : * Devoutly do I wish that the old man was but safely
deposited in the grave, fid you were left governor of the world ; for if he was departed,
you might easily dispose of his grandchild Tiberius; and, exclusive of the general
advantage that would arise to mankind from this circumstance, we might reasonably
hope to share in the particular blessing of the revolution.” w -
There wanted nothing to induce Tiberius to give credit to this information ; and
he was inexpressibly chagrined to think, that after he had committed the education
of his grandson Tiberius to the particular care of Agrippa, he should totally neglect
that important charge, and devote his whole time to an attendance on Caius. The
emperor, therefore, turning about to Macro, cried, “Put him in chains;” but Macro,
not knowing who it was that he meant, (for he could not think of such a circumstance
respecting Agrippa) hesitated awhile till he should be more fully informed of his
intentions. In the interim, Tiberius took a walk in the circus ; and, observiñg that
Agrippa was still at liberty, he again called to Macro, and said, “Have I not given
orders for the putting that man in chains 2° Upon this Macro exclaimed, “What
man P” The emperor replied, “Agrippa.”
Agrippa had now recourse to the most humble supplications and intreaties, beseech
ing Tiberius, by the regard he entertained for the memory of his son, who had conferred
on him the honour of his acquaintance, and on account of the services he had been happy
enough to render his grandson Tiberius, that he would grant him his pardon. But
his solicitations had no effect; for he was immediately dragged away to prison by the
guards in his robes of honour, as they found him. Now the weather being remarkably
suitry, and Agrippa ready to perish through the intenseness of thirst, he observed one
Thaumastus, a servant to Caius, who had a pitcher of water in his hand, and requested
that he would give him a draught of it. Thaumastus readily complied with his request;
and when Agrippa had quenched his thirst, he addressed his benefactor in the following
manner: “Since you, Thaumastus, have been so generous as to confer this obligation.
JEWISH HISTORY 535
{} :
on me during my present disgraceful situation, with the same readiness that you for-
merly served me in a more elevated station of life, be assured that you shall never have
cause to repent the liberality of your present conduct; for you may depend upon my
word of honour, that as seon as my present difficulties shall be overcome, I will make
use of my utmost interest with Caius that you shall be restored to your liberty.” And
Agrippa was afterwards as good as his promise ; for no sooner was he advanced to the
crown than he begged Caius would make him a present of Thaumastus, to whom he
gave his freedom, and entrusted him with the management of his affairs; and, when
his death approached, he recommended him to his son and daughter Agrippa and
Bernice, advising that he might continue in the same situation during the remainder
of his life; and this he did with credit to himself, and possessing the esteem of all who
knew him. - *
While Agrippa was standing bound with chains with other prisoners before the
palace, leaning in a melancholy manner against a tree, an owl perched thereon; which,
being observed by a German prisoner, he asked a soldier who was the person dressed
in purple ; and, being told that he was a Jew of the first distinction, he begged the
soldier would let him approach him; for he wished to know some things respecting
his country. This request being complied with, and an interpreter being allowed,
the German addressed Agrippa to the following effect: “ I perceive, young gentle-
man, that you are dejected by this sudden and amazing change in your fortune ; yet
it is not in your power to conceive, nor will you easily credit how very near your
deliverance approaches, under the special care and protection of that providence
which is your peculiar guard. I now invoke all the gods which are worshipped either
by your nation or ours, by whose permission we are thus imprisoned, to witness that I
say not this to flatter you with idle hopes, by which you will be deceived ; for I am .
aot insensible that such prognostications, if the event should not prove answerable to
the prophecy, are productive of more injury than service. But I conceive it to be my
duty, at whatever risk to myself, to inform you that you will see such a surprizing turn
of affairs, as will elevate you from this distressful situation, and place you on such a
summit of honour and power that you will become the envy of those who have here-
tofore affected either to despise or pity you. . The remainder of your days will be
prosperous, and your good fortune will be possessed by children whom you will leave
behind you. I now intreat your particular attention to what I have further to say,
When you shall, again behold this bird, you shall die at the end of five days from that
time. Thus much I am commissioned by heaven to give you to understand by this
auspicious omen. What I declare is founded on fact ; and I tell you the simple truth,
that you may not be borne down by the weight of your present afflictions, but be
happy in the prospect of future events. All I have further to desire of you is, that
when you shall find these predictions verified by the event, you will not be unmindful
of your fellow-prisoners; but procure the freedom of those you may leave in this
place.” When Agrippa heard this prophecy of the German, it appeared to him
jºr as ridiculous as it did afterwards wonderful when it came to be accom-
p11shed.
During this time, Antonia was exceedingly unhappy on account of the hard treat-
ment of her friend ; and, conceiving that the inflexibility of the disposition of Tiberius
was such, that the making application to him would but be a mere loss of time, she
took a different method, and applied to Macro to render his confinement as easy to him
as possible, by directing that he should be attended by soldiers of a civil and humane
disposition, that he should constantly sit down at table with the officer in whose in-
mediate custody he was, that he should be permitted the use of the bath daily, and that
586 Jewish History.
}
*
the visits of his friends and freed-men should be admitted. All these favours were
granted : whereupon he was visited by his friend Silas; and Marsyas and Stychus,
two of his freed-men, constantly conveyed to him the food of which he was most fond ;
and, under pretence of carrying blankets to sell, they supplied him with those articles
on which to repose in the night, the soldiers, agreeably to the hints they had received
from Macro, making no opposition to these proceedings.
At the expiration of about six months from the commencement of Agrippa's impri-
sonment, Tiberius, on his return from Capraea, was attacked with an illness that was,
at first, but slight; but which gradually increasing, he grew worse till his life was .
despaired of... When he came to perceive that there were no hopes of his recovery,
he dispatched Evodus, his favourite freedman, to bring his children to him early on
the following day to take a final leave of their dying parent, These were not his
natural children, but his adopted children; his grandson Tiberius, the son of Drusus;
and his nephew Caius, the son of Germanicus. • '.
He now betook himself to fervent prayers to the gods of his country, that he might
be directed, by some particular signal, which of the two he should make choice of
for his successor, yet secretly wishing that Tiberius might be distinguished by the
happy omen ; however he did not dare venture to make a prejudication in a matter of
such high importance, but thought proper first to consult his oracle. Wherefore, he
determined that he would be governed by this circumstance, that the young prince
who should first wait upon him in the morning should succeed him in the government.
Having formed this resolution, he gave particular orders to the tutor of his grand-child
to bring the youth to him by day-break, not entertaining a doubt but that the gods
would declare in favour of Tiberius : but the event proved the contrary ; for the
emperor sending out Evodus as soon as day-light appeared, to see if the young princes
were at the door, and to bring into the palace the first he saw, he found Caius alone,
‘informed him that he must wait on his father, and immediately introduced him. Now
it happened, that Tiberius, being unapprized of the intention of the emperor, had stayed
to breakfast, and thus missed the favourable opportunity. . . . . . . .
The emperor was astonished when Caius entered the room, and wondered at that
providence which had defeated his design in the disposal of the government, by thus
settling it in a way totally contrary to what he had intended. Nor did he deem the
present disappointment ºf his expectations the worst circumstance attending the affair ;
for he did not consider the loss of the empire as of equal consequence with the per-
sonal safety of his grand-child ; since, where the acquiring of dominion is the object,
the question will be decided by force ; ambition is deaf to the calls of humanity; and
where there is a rivalship for power, the ruin of one party is generally deemed the
security of the other. - . -
Being thus disappointed in the wish that he had formed respecting the succession,
he was but ill disposed to congratulate the future emperor on the good fortune that
awaited him ; yet as, on this occasion, it was necessary that something should be said,
he addressed the fortunate prince in the manner following : “It is vºnnecessary, my
son Caius, for me to inform you that Tiberius is more nearly allied to me in blood.
than you are ; yet I now commit the government of the Roman empire into your
hands, in consequence of having consulted the will of the gods, and debated on the
affair in my own mind. But I command you that, in the exercise of the power with
which you are invested, you constantly remember the obligations you are under to him
who bestowed it on you; and that your gratitude to your patron be testified by every
possible instance of affection and regard to your brother Tiberius. All that I have
to request of you in grateful acknowledgment of the honour I have now conferred in,
JEWISH HISTORY. s?
that in every particular you will treat him with the utmost kindness, since he is equally
endeared to me by nature and affection. I would likewise wish to remark to you;
that it is no less your interest than your duty to comply with the injunctions I have
given for on the life and happiness of your brother the dignity and security of your
situation will in a great measure depend, and your unhappiness will speedily succeed
the day of his death. The situation of a sovereign prince is equally dangerous and
uncertain, he stands on a giddy and slippery elevation ; nor will the divine vengeance
fail to follow any actions he may be guilty of in violation of the laws of nature and
consanguinity.” - + . . . . . - - - -
Tiberius having thus made his last address to Caius, he promised a punctual and
exact obedience to every article of his commands ; but he did not intend that his
actions should correspond with his words ; for no sooner did he come into the pos-
session of power, than he caused his brother to be put to death ; but within a few
years he himself lost his life by assassination. .
In a few days after having given these injunctions, Tiberius died, to the great joy
of the Roman people, who detested him for his tyranny. The tidings of his death
no sooner reached Marsyas, the freed-man of Agrippa, than he instantly hurried away
with the good news to his patron, who was them going to bathe, and whispered him
in the Hebrew language, “The lion is dead.” Agrippa immediately comprehended
his meaning, and exclaimed, “How is it possible that I should requite you for this
favour, and the many other obligations thou hast conferred on me, provided that thy
present intelligence should prove true P” The officer to whose custody Agrippa had
been committed, observing in what a hurry Marsyas delivered his message, and how
well pleased the prisoner was with the news, immediately conjectured that the intel-
ligence was of the satisfactory kind, and therefore desired Agrippa to inform him of
the particulars. At first he made some kind of hesitation ; but on heing urged to
discover what he knew, he related the plain matter of fact. The officer having con-
gratulated him on the good news, invited him to partake of an elegant supper ; but
while they were in the midst of their entertainment, a messenger arrived with an
accºunt that Tiberius was out of danger, and would soon arrive in town.
This intelligence astonished the officer in the highest degree ; and being appre-
hensive that his life must pay the forfeit for his having rejoiced with a prisoner on the
news of the death of Tiberius, he pushed Agrippa violently from his seat, and ex-
claimed in a rage, “Is it thus that you seek to impose upon me by lies and artifices,
aſid could you find no other person to amuse with a pretended story of the death of
Qaesar P. Depend upon it that you shall severely pay for the liberties you have taken.”
Saying this, he directed that he should be put in chains, and more closely watched
than he was before. Agrippa having passed the night in this situation, the report of
Caesar's death prevailed in the morning, and the people offered sacrifices of joy on the
eyeijt. a *
Soon after this report, two letters were brought from Caius, one to the senate, inform-
ing them that he was appointed successor to Tiberius; and another to Piso, governor
of the city, to the same effect. These letters ordered that Agrippa should be dis-
charged from prison, and allowed to live in his former house; so that, though still
in a kind of custody, he was eased of all fearful apprehensions, and considered himself
as in a state of enlargement. Soon afterwards Caius came to Rome, and brought with
him the body of Tiberius, which was interred in a most sumptuous manner. The
emperor would instantly have discharged Agrippa; but this was opposed by Antonia,
not for want of affection to the party, but that she thought it would be rather indecent
to hasten the discharge ; and, as Tiberius had committed the prisoner, would be
. 3 Z.
*
538 2.
+ Jewish History.
deemed a kind of insult on his memory. In a few days, however, Caius sent for him
to his palace ; and, having given directions that he should be shaved and properly
dressed, he caused a crown to be put upon his head, as successor to the tetrarchy
which had been possessed by Philip ; he likewise created him king, bestowed on him
the tetrarchy of Lysania, and gave him a chain of gold of the same weight as that of
iron which he had worn in prison. Marcellus was now sent-as governor of Judea by
Caius. . . . . . . . . . . . . . . .
When Caius Caesar was in the second year of his reign, Agrippa intreated his per-
mission to retire into his own country to adjust his private affairs, promising to return
at a limited time. It was matter of astonishment to his countrymen to behold Agrippa
with a crown on his head, as he appeared a singular instance of the instability of
fortune, and the fluctuation of human affairs, having so changed his situation from one
excess to the other. Some of them considered him as a wise and fortunate man, who
could so firmly support himself against all difficulties; while others were so astonished
at the revolution that had happened, that they could scarcely credit the evidence of
their own senses. . . - . . . . -
Herodias, the detested wife of Herod Antipas, greatly envied the prosperity of her
brother, and would not permit her husband to enjoy any peace till he should consent
to go with her to Rome, and there lodge an accusation against the prosperous Agrippa.
Agrippa had, however, resided too long at the court of Rome to be ignorant of the
arts of intrigue. He, therefore, being timely acquainted with their ambitious designs,
had taken care to send to Rome one of his freed men, to accuse Herod of having had
a share in the late conspiracy of Sejanus; and, as a proof of it, to mention the arsenals
which he had filled with arms sufficient to furnish seventy thousand men, and his having
formed a league with Artabanus, the king of Parthia. Fortunatus presented his
master's letter at the very time while Herod was enjoying his first interview , with the
emperor. Caius immediately enquired whether Herod had really collected such a
store of arms; and finding that this fact could not be denied, banished him, and
afterwards Herodias, to Lyons in France, confiscated their treasures, and conferred
both the treasures and the tetrarchy on Herod Agrippa. Herod had been tetrarch
forty-three years; so that this event happened in the year A. D. 39.
The character of Caius Caligula is well known to all who are in the slightest
degree acquainted with the Roman history. It is scarcely too much to affirm that he
had all the follies which could degrade, and all the vices which could contaminate
human nature. Yet his vanity was so great, that he was disposed to account himself
a god, and lay claim to the honours which the heathen were accustomed to render to
their deities of the first order, such as Mercury, Apollo, and Mars. He first deter-
mined to personate Mercury ; and clothed himself in a mantle resembling the garment
of that deity, carried a white rod in his hand, and wore buskins with wings affixed to
them. He now divested himself of the ornaments and ensigns of Mercury, and
assumed the appearance of Apollo, wearing a radiant crown representing the beams
of the sun upon his head ; and to convey an intimation that he would be slow to
punish offences, and ready to execute benevolent offices, he carried a bow and arrow
in his left, and the graces in his right hand. After this, he caused holy songs to be sung,
and dances to be exhibited in honour of the new deity, though but a short time had
elapsed since he had been contented with being distinguished by the names of Liber,
Euius, and Lycaeus. In order to counterfeit Mars, he provided himself with a costly
head-piece, sword, and buckler, and marched with priests and bravoes attending him
on each side, ready to obey his inhuman commands; for he ridiculously imagined that
by spreading destruction, and an indiscriminate spilling of blood, he should gain a more
JEwish HISTORY. 539
near resemblance to the god of war. The Gentile nations who were accustomed to
worship as deities the most abominable of mankind, though they might smile at the
folly of the emperor, made no hesitation to pay him divine adoration ; and the Chris-
tians were at this time too inconsiderable in their numbers to attract any very general
notice. The Jews, therefore, were the only people who, by their tenacious opposition
to the emperor's absurd requests, were likely to draw down upon their heads the
tempest of his indignation. He accordingly made no secret of his enmity against them,
and the animosity which he entertained soon diffused its influence through the different
provinces of the empire. . -
The inhabitants of Alexandria no sooner gained intelligence of the emperor's dis-
position, than they began a most violent persecution. The houses of the Jews were
forcibly entered and plundered of the most valuable contents. Many thousands of
their men, women, and children, were confined in a small space like beasts in a pound,
that they might either be forced to abandon the city, or perish for want cf provisions,
exercise, and fresh air. Such of them as attempted to remain in Alexandria, after
they had escaped their confinement, were put to death with excruciating tortures.
Fires were made of the timber belonging to the Jewish merchants, while they them-
selves were cast in to perish in the flames; and many others were cruelly executed,
by being dragged about the streets with ropes till such time as they expired. But what
the surviving Jews most of all regarded was, that their places of public worship were
first plundered by the heathen, and then polluted by the statues of the emperor being
placed in them as objects of adoration. - -- . . .
In consequence of these accumulated evils, the Jews of Alexandria determined to
send an embassy to Rome, to deprecate the wrath of Caligula; and, if it were possible,
without violating their religion, to regain his favour. At the head of this embassy
was placed Philo, a Jewish philosopher, some of whose works remain to the present
day, and are greatly valued among the learned. Caius was, however, so effectually
wrought upon by Egyptian flatterers, who composed a part of his household, that he
not only treated the ambassadors with the most mortifying contempt, but sent orders
to Petronius, the governor of Syria, to erect his statue in the sanctuary at Jeru-
salem. - -
Petronius appears to have been a prudent and humane man; and, knowing the zeal
of the Jews, as well as the impetuosity of his master, he determined to gain time by
sending to distant parts for the best artists and materials, and to collect his army into
the neighbourhood of Ptolemais. This last action having alarmed the nation, he was
obliged to tell them the orders that he had received from Caligula; upon which he
was addressed by all the heads of the Jews, who assured him, in the humblest manner,
that they would sooner hazard the loss of all that was dear to them, even their lives,
than suffer their temple to be thus profaned. The governor strove to bring them into a
compliance, by reminding them of the danger of their opposing, or of his not obeying
the emperor's command ; and that their resistance would be interpreted as a downright
rebellion. They answered him, that the prayers and sacrifices they offered daily for
the emperor were a sufficient token of their loyalty. However, added they, we are
so far from designing to rise in arms upon this occasion, that we will suffer ourselves
to be butchered in the most cruel manner, and this will be all the resistance you will
meet with from us if you go on with your design. -
Soon after this, Aristobulus, the brother of Agrippa, accompanied with some of the
royal family, came to Petronius, and begged that they might have leave to try to
mollify the emperor by an embassy, and that he would second it with a letter to that
Maonarch in their behalf. Petronius at length consented to write to the emperor, but
3 Z 2
540 JEWISH HISTORY.
•
forbad them to send any embassy, or let their reluctance be so much as suspected at
the Roman court. He wrote accordingly to the emperor, that he had met with diffi-
culties in the execution of his orders through want of proper hands, and that the statue
which he designed should be a master-piece of its kind was not yet reared, because he
feared lest, the taking so many men from their other labours should bring a scarcity
on the land, and lower the tribute; with such other reasons, which, instead of appeasing,
greatly exasperated the emperor. He was just reading the letter, and in the height
of his resentment, when king Agrippa, who was then at Rome, came into his presence.
He was greatly surprized to see such a mixture of passions in his looks and gestures,
and began to fear he had either offended, or been in some way misrepresented to him ;
when Caius, who easily perceived his disorder, broke the secret to him in words to
this effect ; Your Jewish subjects are strange creatures to refuse to acknowledge me
for a god ; and, to provoke my resentment against them, I had commanded the statue
of Jupiter to be set up in their temple, and they have, it seems, opposed it, and raised
a kind of universal insurrection.
. . At these words, Agrippa, like one thunderstruck, after having in vain tried to keep
liimself up, fell into a swoon, and was carried off into his own palace, where he continued
in that condition till the third day; when, having taken a little sustenance, he set
himself about writing to the emperor the letter which the reader may see at length
in Josephus. Caius, instead of being moved at the king's concern, was rather the more
exasperated against the Jews, and against him, for his concern for such an ungrateful
race as he called them, whom all his favours could not work into a compliance to his
will. However, he began to relent when he read the letter; and Agrippa, who drew
a good omen even from his not answering it, took the liberty to invite him to a sump-
tuous entertainment, which Caius, who really loved him, easily accepted. Here the
Jewish king, having well warmed his guest with wine, began to extol the great and
signal favours he had heaped upon him; and, by his large encomiums and expressions
of gratitude, found means to get a fresh promise of whatever he should ask. To this
Agrippa answered, Since it is your pleasure to add this new favour to all the rest,
I will beg for such an one as will at once be an irrefragable proof of your goodness
to me, and draw a plenty of heavenly blessings upon your head ; and that is, that you
will lay aside your resolution of setting up the statue in the temple of Jerusalem.
This petition, which shewed not only the greatest disinterestedness, but also the most
unfeigned love for his country and religion, even at the hazard of his life, had such an
effect on that emperor, that he wrote immediately to his governor, that if his statue
was not already set up, he should forbear doing it, adding, that he had altered his
, design out of friendship to Agrippa. However, the lightness of his temper soon made
him repent of his complaisance to him, so that he designed to have made a second
attempt unknown to him. At the same time, his resentment against Petronius, being
kindled afresh, he sent him an order to dispatch himself; but Caius was assassinated
time enough to prevent either mischief taking effect. * -
, , Agrippa, who still remained at Rome, was very serviceable to Claudius in promoting
his aecession to the empire ; in consideration of which, the emperor confirmed to him
all the grants of Caligula ; gave him Judea, Samaria, and the southern parts of
Idumea; entered into a solemn alliance with him; and enacted several edicts in favour
of the Jews. At his request, he likewise conferred the kingdom of Chalcis, which
was situated in the north of Syria, near the river Orontes, on Herod, who was both
the brother and son-in-law of Agrippa. He became possessed of all the dominions
of Herod the Great, with the addition of greater influence in the senate than ever that
monarch possessed. --- - g -
JEWISH HISTORY: 541
. Returning to Judea, he determined to practise every thing which could render him
acceptable to the Jews. He first performed the solemn vow of the Nazarites, cutting
off his hair, and offering sacrifices according to the most rigid forms of the law. Then
he caused the golden chain which Caligula had given him to be suspended in one of the
most conspicuous parts of the temple, as a testimony of his gratitude to God, and a
monument of the instability of all human affairs. He next divested Theophilus, the son
of Ananus, of the high-priesthood, which he conferred on Simon, the son of Boethus,
who was denominated Cantharas. Afterward, however, he deprived him of this
dignity, in order to bestow it on Jonatham, the son of Annas, who had already enjoyed
it after Caiaphas ; but he modestly refused it, telling the king that be thought himself
sufficiently honoured to have once enjoyed that office, upon which it was conferred on
his brother Matthias. He also opposed, through his interest, the erecting of a statue
to Caesar in a Jewish synagogue at Doris. He next directed his attention to fortifying
the city, making the walls of what was called the New Town higher and stronger
than they had formerly been ; and would, in the opinion of Josephus, have rendered
Jerusalem impregnable, had it not been for the interference of Marsus, governor of
Syria after Petronius, who procured a command from Claudius that he should desist
from his undertaking. Still further to gratify the Jews, we have already seen, in
another part of this work, that he commenced a bloody persecution amongst the Chris-
tians, but was cut off by providence in the midst of his pride, an awful monument of
the divine displeasure. His reign afforded a short gleam of sunshine to the Jews, whose
dark night of calamity was now rapidly approaching. -- - x
Agrippa's surviving family consisted of a son of his own name, aged seventeen years;
and three daughters, of whom the eldest, Rerenice, when sixteen years old, was married
to her uncle Herod. The second, Mariamne, was ten years old ; and the youngest,
Drusilla, six years. Mariamne was contracted to Julius Archelaus, the son of Chel-
cias ; and her sister to Epiphanes, the son of Antiochus, king of Comagena. * * *
The death of king Agrippa was no sooner made known to the public, than the
inhabitants of Caesarea and Sebaste, instead of making a proper acknowledgment of
the many obligations he had conferred on them, loaded his memory with the most
scandalous and opprobrious epithets that their imaginations could possibly invent.
It happened that, at this time, there was a number of soldiers at those places, who,
in aid of the calumny, took the statues of Agrippa's three daughters from the palace,
and conveyed them in triumph to public brothels, with brutish terms of reproach that
are too infamous for repetition. They feasted, and played the tricks of buffoons in
the streets ; adorned their heads with flowers and garlands, perfumes and ointments.
as if they were sacrificing to Charon ; and likewise drank libations of thanks for the
king's death. In this manner they entertained themselves, regardless of all the favours
they had received from, and the obligations they owed to, Agrippa, or of those due to
Herod his grandfather, who had founded those splendid cities, and the temples and
ports appertaining to them. t - - * -
At this time, Agrippa, the son of the deceased king, was at Rome, being educated
in the court of Claudius, who, when informed of the death of the father, and the horrid
insults that had been offered to his memory by the ungrateful inhabitants of Caesarea
and Sebaste, expressed great concern at the loss of the king, and equal indignation
at the ingratitude of the other parties : wherefore he formed an idea of immediately
sending the present Agrippa to take possession of his father's kingdom, which was
equally agreeable to an oath he had taken as consistent with common reason and equity.
But the emperor was easily diverted from carrying his plan into execution, by the
persuasion of a number of favourites who surrounded him. They urged that it was
542 Jewish history.
unsafe to trust so important a business into the hands of a man so young and unexpe-
rienced ; for the commission was of so difficult a kind, that it would furnish ample
employment for the most acute genius in the empire. . . . . . –
These artful insinuations induced Claudius to change his mind, and thereon he
deputed Cuspius Fadus to the command; but paid so great a respect to the memory
of the deceased, that he strictly charged him not to receive Marsus into the government,
under the consideration that he had been the determined enemy of Agrippa ; but he
gave him still more particular directions to punish severely the inhabitants of Caesarea
and Sebaste, on account of the indignities they had offered to Agrippa and his daugh-
ters. He commissioned him likewise to dispatch to Pontus five cohorts, and the other
troops that were in those cities, and to cause that their places should be supplied by a
select body of men from the Roman legions then in Syria. This last order, however,
was not obeyed ; for, on an earnest application, Claudius was induced to permit
those troops still to remain in Judea. From this circumstance arose many great
calamities which were afterwards suffered by the Jews, and which gave rise to a series
of wars when Florus had the command ; so that Vespasian, though the conqueror,
was obliged to compel them to quit the country. . . . . . . . . . .
Fadus, upon his arrival in Judea, was forced to suppress the banditti, who were
by that time grown very numerous and powerful; and to quell an insurrection which
the Jews had raised against the inhabitants of Philadelphia, which was the same city
with Rabbah, the capital of the Ammonites. In the mean time, Claudius, having
recalled Marsus out of respect to the late king, had sent Cassius Longinus into that
government, who came immediately to Jerusalem, and insisted upon the pontifical
vestments being put into his possession, in order to be kept, as formerly, in the fortress
of Antonia. The Jews, surprised at this new demand, begged leave that they might
send a deputation to the emperor against it ; and did not obtain it from that governor
till some of the heads of the nation had put their sons as hostages into his hands. But
upon the ambassadors applying to Claudius, in which they were backed by the young
Agrippa, they obtained a grant that those sacred robes should be kept in the possession
of the high-priest, in the manner Vitellius had granted it six years before. At the same
time, Herod, king of Chalcis, obtained of that emperor the superintendency of both
the temple and sacred treasury, together with the authority of naming whom he would
to the pontifical dignity ; in pursuance of which, he deposed Cantharas, and raised
Joseph, the son of Cami, to it. After Herod's death, young Agrippa obtained the
same grant for himself, and enjoyed it till the time of the Jewish war.
During Fadus’s government, there arose a notable impostor named Theudas, who
drew great numbers of the deluded Jews after him, bidding them follow him beyond
Jordan, and promising them that he would divide the waters of that river, as Joshua
had done, by his single word. Cuspius sent some troops of horse and foot against
him and his followers, killed some of them, took others prisoners, and amongst them
Theudas himself, whom he caused to be beheaded, and his head to be brought to
Jerusalem. This, according to Josephus, is the most remarkable thing that happened
during Fadus's government : he was soon after succeeded by Tiberius Alexander, an
apostate Jew of sacerdotal race, and nephew to the famous Philo. . One of his first
exploits was the crucifying James and Simon, the sons of Judas, surnamed Galileus,
head of the Gaulonifish sect ; and, about the same time, Herod, king of Chalcis,
having deposed Joseph, the son of Cami, gave the high-priesthood to Ananias, the
son of Zebedeus, and died soon after in the eighth year of Claudius. That emperor
gave his kingdom to young Agrippa, in prejudice of Aristobulus, the eldest son of
the deceased, . . . . . . .
Jewish History. - 543
Soon after this died Herod the governor of Chalcis, who left two sons, named
Berenicianus and Hyrcanus, by Berenice, the daughter of his brother ; and Aristobulus
by Mariamne his former wife. Another brother, Aristobulus, died a private man,
and left a daughter called Jotapa. It has been already mentioned that these were
the children of Aristobulus, the son of Herod. But Mariamne bore to Herod two
sons, named Alexander and Aristobulus, who were put to death by order of their father,
After this, the children of Alexander were governors in Armenia the Greater.
Herod of Chalcis being dead, Agrippa, the son of Agrippa, was advanced by the
emperor to the kingdom of his uncle; and that of Judea was governed by Cumanus,
who succeeded Tiberius Alexander. During the administration of the latter, many
fresh misfortunes overtook the Jews. While the people were assembled in prodigious
numbers at Jerusalem, to celebrate the festival of unleavened bread, a guard of soldiers
was stationed at the gate of the temple to prevent disorders, according to their usual
custom. Among these soldiers was one who, turning up his bare posteriors in the
midst of the company, made a disagreeable noise corresponding with the indecency
of the action. This inflamed the multitude to such a degree, that, pressing in crowds
to Cumanus, they demanded justice on the soldier for the insult ; and, amongst the
rest, some violent young men proceeded to high words and quarrelling, and struck
the soldiers, and pelted them with stones. Cumanus, fearing the consequences of
a popular insurrection, sent other soldiers to support the former, which occasioned
such a terror to the Jews, that they endeavoured all in their power to get out of
the temple; but the throng was so great in the passages, that near ten thousand
were pressed or trod to death. . This circumstance turned the Jewish festival into
mourning; there were tears and lamentations in every house ; for the calamity was so
general that almost every family shared in it. - -
No sooner was this misfortune ended, than it was succeeded by another. A domestic
of Caesar, named Stephen, being on a journey with some household goods belonging
to his master, was attacked by a set of thieves, who robbed him near Bethoron.
Hereupon Cumanus sent a party to seize the inhabitants of the adjacent villages, and
bring them in bonds to answer for not apprehending the robbers. While searching
for these people, a soldier happening to meet with the books of Moses, tore and throw
them in the fire. Affronted by this insult, the Jews assembled in multitudes, and, in
the hurry of their zeal, repaired to Cumanus in Caesarea, and urged him, in the most
violent manner, to punish the author of so daring an outrage on the law of God.
Cumanus, finding that the people would not be appeased, ordered the soldier to be
brought forth, and put to death in their presence ; and thus the tumult subsided. -
At this period, an unhappy dispute likewise happened between the Jews of Galilee
and those of Samaria. A Galilean Jew, being going to worship at a festival at
Jerusalem, was killed as he was passing through the village of Geman, in the plain
of Samaria. Hereupon the Galileans assembled in a body to take vengeance on the
Samaritans by force of arms. Those of better rank applied to Cumanus, and advised
him to go to Galilee before the matter went too far, and do justice on the murderers
on a strict scrutiny. Cumanus, otherwise employed, would not interfere. The
report of this violence reached Jerusalem, the people were beyond measure inflamed,
and resolved to attack Samaria, notwithstanding all the arguments that could be used
to restrain them. . The ringleaders of these outrages were Eleazar, the son of Dinaeas,
and Alexander, who, making inroads into the district of Acrabatema, destroyed men,
women, and children, with the sword, and burnt the country.
Cumanus, hearing of these ravages, advanced with a party of horse from Sebaste
to leave the country and destroved and made prisoners many of Eleazar's adherents.
544 JEWISH HISTORY.
With regard to those who had made such ravages in Samaria, the officers and prin-
cipal people in Jerusalem went after them in sackcloth and ashes, intreating them,
by every persuasive argument, to abandon their design. “ Do not,” said they, “ let
3 our rage against Samaria destroy Jerusalem. Pity your country, temple, city, and
wives; the fate of all being at stake in this contest : let not the idea of avenging one
poor Galilean cost you all that you hold dear in the world.” The Jews were at length
pacified by these remonstrances. -
Peace being naturally productive of sloth, robberies of every kind became now very
common ; the countries were infested with men of violence, and the greater villains
preyed upon the less. At this time, Numidius Quadratus, being governor of Syria,
was applied to at Tyre by the principal of the Samaritans, who represented how
greatly their country was is fested by robbers. Jonathan, the son of Ananus the
high -priest, was present with a considerable number of Jews of distinction. Jonathan
replied to their complaints, by blaming the Samaritans as the authors of the insurrec-
tion by the death of the Galilean ; and likewise hinted that Cumanus's neglect of pro-
Perly punishing the offenders had produced all the fatal consequences. ,
. When Quadratus had heard thus much of the affair, he postponed the further con-
sideration of it till he should arrive in Judea, where he might obtain further infor-
mation respecting it. He now went to Caesarea, and ordered the execution of those
persons whom Cumanus had made prisoners, and then proceeded to Lydda ; when
he again heard the cause, and ordered eighteen of the principal Jews who were proved
to have been concerned to be beheaded. He sent some of the noble Samaritans to
Caesar ; likewise Jonathan and Amanias, high-priests of the Jews ; Amanus, son of
Ananius; and other Jews of distinction. Cumanus and Celer the tribune he also
sent to Rome, to answer for their conduct to the emperor. Having thus adjusted affairs,
he went to Jerusalem ; but retired to Antioch, on finding that the people were in the
peaceable celebration of their feast of unleavened bread. - -
The trial coming on at Rome, Agrippa was now an advocate for the Jews, and
Cumanus had many friends to support him ; but when Caesar had heard his defence,
and that of the Samaritans, he ordered three of the most eminent of the latter to be
beheaded ; Cumanus to be banished ; Celer the tribune to be sent in chains to Jeru-
salem, dragged through the city, and beheaded, and the Jews to see the sentence
executed. This done, he constituted Felix, brother of Pallax, governor of Judea,
Samaria, Galilee, and Perea. He advanced Agrippa from the kingdom of Chalcis
to a better government, giving him likewise Trachomitis, Batanea, with the tetrarchy
that Varus had held, and the kingdom of Lysanias. . . . . .
This happened in the year fifty-four, soon after which the emperor Claudius died,
and was succeeded by Nero. -* - -
Agrippa, after his last-mentioned promotion, gave his sister Drusilla, who is men-
tioned in the Acts of the Apostles, to Azizus, king of the Emesenes, who had been
sonverted to the Jewish religion. Drusilla had been betrothed to Epiphanes, the son
of Antiochus, on the condition of his professing Judaism ; but upon his refusal to
comply with the terms, the contract was dissolved. Another sister, named Mariamne,
be espoused to Archelaus, the son of Chelcias, to whom she had been promised by
her father Agrippa ; and a daughter, named Berenice, was the issue of this mar-
| 18.8×e. . . . . . - -
ś, after their union, a separation took place between Drusilla and Azizus. She
was admired as the most beautiful woman of her time, and Felix, the governor of
Judea, beeame violently enamoured of her. He informed a Jew, named Simon,
who was his particular friend, and a man highly celebrated as a magician, of the
Jewish HISTORY. 545
passion he had conceived; enjoining him to exert his endeavours to prevail upon
Drusilla to desert her husband and marry him, and to assure her that if she consented
he would make her the happiest woman upon earth. Drusilla was prevailed upon to
renounce her religion, abandon, her husband, and marry Felix : and to this she was
partly adduced by the desire of avoiding all future uneasiness from her sister Berenice,
who envied her the possession of the superior attractions of her person. By Felix,
Drusilla had a son, naumed Agrippa, who, in the time of Titus Caesar, together with his
wife, fell a sacrifice to a violent eruption of Mount Vesuvius.
Berenice, for a considerable time, survived Herod, to whom she was both wife and
niece. A report being circulated that a criminal intercourse subsisted between her
and her brother, she judged that the most effectual method for clearing herself from
the horrid and slanderous accusation of incest, would be to prevail upon Polemon,
king of Cilicia, to embrace Judaism, and unite herself to him in marriage. In con-
sideration of her great wealth, Polemon accepted the proposals of Berenice; but
she soon deserted him, and he then abandoned the principles of the Jewish reli-
Mariamne was not more virtuous than her sister; for she quitted her husband Ar-
chelaus, and espoused Demetrius, the most considerable Jew of Alexandria, both on
account of his family and wealth. . He held the office of alabarcha of Alexandria.
By Demetrius, Mariamne had a son, named Agrippinus.
Felix was no sooner vested with his authority, than he made war on the robbers
who had now infested the country for twenty years, making prisoner Eleazer their
captain, with several others, whom he sent to Rome. The number of thieves killed,
taken prisoners, or put to death judicially, with those kept in prison, including the
country people who joined them, was incredibly great. -
These miscreants being routed, another set of villains appeared, who were called
Sicarii, from Sica, the poignard used by them. These used to commit murders in the
open streets of Jerusalem, particularly when the city was crowded on public days.
They carried short daggers under their clothes, and privately stabbed those against
whom they had an enmity ; and, when a murder was committed, were the first to won-
der at the crime. This practice was continued some time before the authors of it were
suspected. Jonathan, the high-priest, was the first who fell by their hands, and daily
murders followed his death. The citizens were so alarmed, that their apprehensions
aggravated the reality; for the danger in battle was not greater than in walking the
streets ; every man at a distance was suspected for an enemy, and people were afraid
of their approaching friends : yet the murderers were so dexterous at their work, that
vigilance itself could not guard against them. - -
Another set now arose, whose tongues, were as mischievous as the weapons of the
former. Though they shed no blood, their doctrines were worse than daggers, utterly
contaminating the minds of the people. These enthusiasts, under pretence of religion,
propagated strange doctrines. They enticed the people into woods and solitary places,
pretending that God had determined to give them absolute liberty, of which he would
grant them infallible assurance by signs from heaven. Felix, foreseeing that this plan
tended only to foment a rebellion, dispatched a body of troops after the enthusiasts,
by which great numbers of them were destroyed. - . - *
It was at this time that that Egyptian rebelled who is referred to in the Acts, and
whose history is recorded in a former chapter.
The robbers and magicians now concerted with each other how they should engage
the people to shake off the Roman yoke, and assert an absolute liberty. To effect
this, they used arguments and menaces, threatening with death those who denied their.
546 JEWISH HISTORY.
*
authority. Their view was to reduce those by terror who would otherwise have
submitted to voluntary slavery. These people were dispersed through the country,
plundering the houses of the rich, and kifling and burning as they went; so that
Judea was reduced to the utmost degree of confusion and despair. º' . . .
As the city of Caesarea, about this time, began to be the scene of some important
transactions which not a ſittle accelerated the destruction of the Jewish state, it will
not be improper to give here its description and history in the words of Josephus.
Adjacent to the sea-coast was situated a place which had heretofore been denominated
Straton's tower; and this Herod deemed a spot most admirably adapted for the building
of a city. Having drawn the model of the intended erection, he employed a number
of hands to construct it, and completed the whole. The private houses, as well as
the palaces of this city were all built with marble; but the most distinguished part
of the whole was the port, which was erected &n the same scale as the Pyraum ; and,
exclusive of all the other conveniences that attended it, was protected from all danger
of wind or weather. The completion of this work was the more extraordinary, as
every article of the materials for finishing it was conveyed thither from distant parts
at an expence almost incredible. . . . . . . . . . .
The situation of this city is in Phoenicia, near the passage into Egypt, between Joppa
and Dora, two most considerable sea-port towns, in the harbours of which there is no
riging with any degree of safety if the wind blows from the south-west; for it beats
upon the coast with such fury, that the merchant-men are often obliged to keep out at
sea for a considerable time, lest they should be driven on shore. To obviate these
dangers arising from the situation he had chosen, Herod gave directions that a mole
should be formed in the shape of a half-moon, and of size sufficient to contain a com-
plete royal navy. In this place, he gave orders for the sinking of stones of immense
size in twenty fathoms of water. Some of these stones were fifty feet long, eighteen
feet broad, and nine feet thick, many others of them of various dimensions, some being
even more than this size. The extent of the mole was no less than two hundred feet,
one half of which was destined to the breaking off the surf of the sea, and the other
was appropriated to form the foundation of a stone wall, on which a number of forti-
fied turrets were erected ; and the largest and most beautiful of these Herod called
by the name of the tower of Drusus, in honour of the memory of Drusus, the son-in-
law of Caesar, who had died in his youth. Adjacent hereto were several arched vaults,
which served as cabins for the sailors. There was also a quay, or landing place,
with a broad walk around the port, proper to retreat for the benefit of the air, and
as a place of recreation. The opening of this port was to the northward, whence the
wind blows with its mildest influence. On the entrance of this port, to the left hand,
a turret was built with a large platform, and beneath it was a descending bank to
prevent the sea from washing it: on the right hand, and opposite to the tower, were
erected two pillars of stone, and of an equal height. The houses adjacent to the
port were all built with the finest kind of marble, and with the most exact uniformity
to each other. A temple dedicated to Caesar was erected on a mount in the middle,
which became a famous sea-mark, and proved of the utmost use to mariners. In this
temple were placed a representation of the city of Rome, and a statue of Caesar, which
were no less distinguished for the beauty of the materials they were made of, than for
the elegance of the workmanship; and thence the city obtained the name of Caesarea.
Nor was less, ingenuity exerted in the contrivance of the vaults and common sewers, .
which were placed at equal degrees of distance from each other, and discharged their
contents into the sea; but there was one conveyance which intersected all the rest,
which, while it carried off all the filth from the various parts of the city, was so
*
*
JEWISH HISTORY. 547
disposed, that the tides entered by it, and washed the passages, by which the whole
was kept in an uncommon state of cleanliness. Exclusive of all the structures above-
mentioned, Herod built a theatre of stone; and, on the south side of the harbour, con-
structed a very large amphitheatre, which afforded an elegant prospect towards the
sea, . In fact, nothing that noney could procure, or diligence effect, was wanting ;
and the whole of this magnificent work was completed in about twelve years.
At this period concerning which we are writing, there arose a contention between
the Caesarean Jews and the Syrians on the extent of certain privileges. The Jews of
Caesarea established their claim of preference in the right of Herod their king, as the
original founder of the city. The Syrians insisted that, previous to the establishment
of the city of Herod, and of its being inhabited by Jews, the place had existed under
the denomination of the tower of Straton. The governors of the adjacent provinces
being informed of the prevailing commotion, caused the incendiaries of both parties
to be apprehended and whipped ; this punishment produced a suspension of the tumult.
for some time ; but the dispute was at length revived by the Jews of Caesarea, who,
priding themselves in their riches, calumniated and reproached the Syrians, who replied
with no inferior degree of acrimony ; for they were encouraged to a boldness of op-
position by a consciousness that many of the soldiers in the service of Rome were at-
tached to their cause. From words they proceeded to annoy each other by casting of
stones, and the quarrel was continued till many on each side were slain and wounded;
but the Jews had considerably the advantage. The contention having increased to a
kind of war, Felix commanded the Jews to decline all farther animosities ; but finding
that they treated his authority with contempt, he ordered his troops to march against
them, and the consequence was that many of the Jews lost their lives, and a much
greater number were taken prisoners. Felix gave the soldiers permission to plunder,
and they rifled several of the most considerable houses of property to a great amount.
Those Jews who were most remarkable for moderation and honour, dreading still more
fatal consequences, solicited Felix to recal his troops, that the offenders might have
the opportunity of repenting of their rash and inconsiderate conduct; and he complied
with their request.
At this time, king Agrippa advanced Ismael, the son of Phabeus, to the pontifical
dignity ; and the high-priests now detached themselves from the interest of the other
priests, and the governors, and the prineipal officers, and inhabitants of Jerusalem.
Each of the high-priests procured the attendance of a guard composed of the most
intrepid and seditious people they could select ; and they vilified their adversaries in
the most provoking terms, and molested them by casting stones. So shameful was the
conduct of the magistrates in neglecting to restrain the insolence of the high-priests,
that by means of their agents they destroyed the barna, and seized the tithes belonging
to the other priests, many of the poorer sort of whom actually perished for want of food.
Had no order of government been established, they could not have proceeded to.
greater extremitics. e
Felix, in order more completely to terminate this sedition, desired the leading men.
of both parties to visit Nero in the capacity of commissioners, and plead the cause of
their friends, Soon after this, the emperor transferred the government to Portius
Festus, when some of the most considerable of the Caesarean Jews. repaired, to. Roome,
in order to exhibit accusations against Felix for the exercise of tyranny and injustice;
and their representations must inevitably have produced his destruction, but for the
interference of his brother Pallas, who, being in high estimation with Nero, solicited,
and obtained his pardon.
Two distinguished Syrians of Caesarea applied to Beryllus, who had been preceptor,
Aº 2
*
§48 JEWISH HISTORY.
and now held the office of Greek secretary to Nero; and, by an immense sum of money,
prevailed upon him to procure the emperor's mandate for disfranchising the Jews,
and for revoking the privileges and immunities of the city of Caesarea, which they
claimed in common with the Syrians. This mandate is to be considered as the cause
of all the miseries which the Jews afterwards experienced ; for the Caesarean Jews
were thereby inflamed to greater violence, nor did their restless dispositions subside
till they were involved in j the calamities of an open war.
Upon the arrival of Festus in Judea, he found the country ravaged and laid waste,
the people compelled to desert their habitations, the land over-run by great numbers
of robbers, who set fire to and plundered houses, and committed every other kind of
enormity without controud. º
A famous impostor lived at this time; he seduced great numbers of the people
into the absurd notion, that if they followed him into a certain wilderness, they should
be no longer subject to the misfortunes and accidents of life. However, Festus ordered
the procession to be intercepted by a strong detachment of horse and foot, who pursued
and put to death the seducer and his credulous disciples.
An event occurred about this time, which, though it produced no very important
consequences, deserves to be recorded as remarkably characteristic of the spirit which
them actuated the Jewish nation. Near the porch of the royal palace at Jerusalem,
which formerly belonged to the Maccabean family, king Agrippa had erected a superb
edifice. As this was situated on an eminence, it commanded a view of the city;
and from the king's bedchamber might be perceived all that passed in the temple.
This circumstance highly offended the principal Jews, who therefore erected a wall
which inclosed the interior part of the temple toward the west; and it likewise con-
cealed the galleries without the temple on the other side, where the Roman guards
are stationed on the public days for preserving tranquillity. Agrippa was highly
offended with the Jews for building the wall, and Festus was still more so, and the
Hatter ordered them immediately to destroy it ; but they replied that they would sooner
relinguish their lives than commit any violence against their temple; and they requested
that, before any measures were pursued against them, they might be permitted to
appeal to Caesar through the agency of deputies, and Festus complied with their
desire. They nominated ten eminent citizens, with Ismael the high-priest, and Chelcias
the treasurer of the temple, as commissioners to represent their case to Nero. Pappaea,
the emperor's wife, a friend to the Jews, interceded with Nero, and prevailed upon him
to authorize the continuance of the wall. The cimpress detained Ismael and Chelcias
as hostages, but the ten deputies were permitted to return. Agrippa, being informed
that the Jews had gained their suit, bestowed the pontificate upon Joseph, otherwise
named Cabis, the son of Simon, who had formerly enjoyed the dignity of the high-
priesthood. 4.
Upon the death of Festus, Nero conferred the government upon Albinus. At
the same period, Agrippa displaced Joseph and promoted Ananus to succeed him
in the pontificate. The elder Ananus was considered as one of the most happy, men
on earth ; for he had five sons, who successively enjoyed the pontificate after him ;
and this was what no other man could boast. Ananus, the son, was of a vindictive,
fierce, and haughty temper; he professed the principles of the Sadducees, who
were a sect remarkable for their censorious and uncharitable dispositions. After the
death of Festus, and previous to the arrival of his successor, Albinus Amanus assem-
bled a council, and cited James the brother of Christ and others to appear and answer
to an accusation of having committed blasphemy and violated the law ; and, in can-
sequence of this charge, they were sentenced to be stoned. The conduct of Alianus
... JEWISH HISTORY. 54%
with respect to these supposed offenders, proved highly disgusting to those citizens
whose sentiments were regulated by motives of piety and a due regard to the laws:
and they privately transmitted a representation of the case to the king, requesting
that Ananus might be reprimanded, in order to deter him from a repetition of his unjus-
tifiable conduct. The matter was also related to Albinus, then on his journey to
Alexandria, to whom the letters set forth that the parties could not be legally con-
demned without his concurrence, and that therefore Anamus had been guilty of
usurping his authority and violating the law, Highly incensed against the high-
priest, Albinus wrote to him a menacing letter, strongly expressive of his displeasure;
and, on the expiration of three months, king Agrippa deposed Ananus from the
pontificate, and appointed Jesus, the son of Damneus, to assume that dignity,
Albinus is described by Josephus as a man abandoned to every vice. Avarice,
corruption, extortion, oppression, public and private, were equally familiar to him.
He accepted bribes in civil and personal causes, and oppressed the nation by the weight
of arbitrary taxes. If any offender, however atrocious, convicted of robbery or assault,
by himself, or any other imagistrate, was under sentence of the law, a friend and a
bribe would ensure his liberty: and this governor never found a man guilty who had
money to prove his innocence.
At this time a faction prevailed at Jerusalem : and, wishing a change of govern-
ment, the most opulent of them previously compounded with Albinus in case a dis-
turbance should happen. There was likewise a set of men who could not be easy
while the state was at peace ; and Albinus engaged these in his interest. The leaders
cf these mutineers were each of them attended by daring fellows of their own turn
of mind ; but the governor was the most abandoned villain of the whole, and had
guards always ready to execute his orders. The event proved that the injured dare
not to complain : those who were in any danger of losing part of their property
were glad to compound to save the rest, and the receivers proved the worst of thieves.
In fact, there appeared to be no sense of honour remaining ; and a new slavery seemed
predicted from the number of tyrants already in power.
When Albinus had received information that Gessius Florus was appointed to
succeed him, he determined, as the most effectual means of obtaining the popular
esteem, to execute justice upon such offenders as he had apprehended and committed
to prison. He ordered the prisoners to be brought into his presence, and pronounced
judgment upon them according to their degrees of criminality : such as were accused
only of slight offences he dismissed on their paying fines, and he sentenced those to
death against whom sufficient evidence was adduced to prove the commission of
capital crimes. Thus, by clearing the jails, did he suffer the country to be over-run
by robbers, and other abandoned characters. The singing men of the tribe of Levi
petitioned Agrippa for permission to use the linen stole, which only the priests had
then a right to wear, urging that, from a compliance with their request, he would
derive immortal honour. The king summoned a council, and granted their petition
with the usual formalities; and the other Levites who served in the temple he per-
mitted to officiate as singers. The grant of these privileges was contrary to the laws
and customs of the Jewish nation, which, J osephus observes, have never been violated
with impunity. ºr
About this time, that is, about A. D. 63, the work of the temple was completed,
which had been carried on ever since the time of Herod. Herod, having signalized
himself by a great number of very distinguished actions, and completed many buildings
of uncommon pomp and magnificence, conceived an idea, in the eighteenth year of his
reign, of erecting a temple to the honour of God, which he proposed should be a much
b$0 JEWISH HISTORY.
jarger and more splendºd building than the former.- This work he intended should
redound more to the credit of his own mame, and tend more effectually to perpetuate
his memory than all he had ever done before, which proved to be actually the case;
but lest the people should conceive that he proposed a plan which would be too diffi-
cult in its execution, he, caused them to be summoned together, to try what the ſorce
of reason would do towards the removing of that objection ; and, when they were met,
he addressed them in a speech on the subject. *
. . There was something in his address and declaration so totally unexpected by the
people, that they were astonished at the hearing of it, and filled with apprehension
what would be the consequence. Exclusive of this, they were extremely afraid that
the old temple would be pulled down before they were certain of having another to
supply its place; nay, the having any other at all was rather the object of their hopes
than of their expectations ; for they thought it almost impossible that such a work
should be completed. While they were revolving this business in their minds, the
king, finding what it was that gave them uneasiness, desired that they would not
indulge their anxiety any longer; for they might rest assured that the old temple should
remain altogether in its present situation till the materials for the new one should be
provided ; and, in this circumstance, his performance kept pace with his promise.
. For the completion of, this work, a hundred carriages were provided to remove
stones and other materials; of handicraftsmen of all sorts there were ten thousand
artists, and of these the best in each kind that could possibly be procured ; and, for
the superintendance of them, a thousand priests that understood the business of
masonry and carpentry ; and these priests were supplied with robes and vestments
at the king's expence. When the workmen were engaged, and the stones, timber,
and other materials all provided, the first work they began upon was to clear the old
foundation, and lay a new one in its stead ; and on this they elevated a superstructure
of a temple, the length of which was a hundred cubits, and the height one hundred and
twenty; but as it afterwards happened that the odd twenty cubits sunk, it fell so much
short of the original design ; and the Jews in the time of Nero had an intention of
supplying the defect. The whole building was a composition of durable white
stone, each stone being eight cubits high, twelve broad, and twenty-five in length.
The principal front of this extraordinary building had very much the appearance
of a palace, the centre part of which was much higher than the sides. The prospect
it afforded towards the fields was extremely agreeable, and this prospect extended into
the country several furlongs; nor was the view of the building itself less pleasing to
those who had their residence opposite to it, or such as were travelling towards it.
'The porch of the temple was a curiosity no less singular than the rest of the building,
the upper part of it being adorned with an abundance of the richest tapestry hanging,
variety of beautiful purple flowers and pillars appearing to be interwoven ; round
the pillars a golden vine crept and entwined itself, on the branches of which were
suspended clusters of grapes that descended in elegant negligence from the cornices
of the room; the whole exhibiting a piece of workmanship no less valuable for the
materials with which it was formed, than for the admirable skill with which it was
executed.
Large galleries extended, round about the temple, which were equally superb and
magnificent with the rest of the work; but for the elegance and beauty of their struc-
ture, greatly surpassing any thing that had been seen before of that kind. Two strong
walls formed the support for two of these galleries, and were of themselves deemed
pieces of work of a very remarkable degree of excellence.
Near this city mature had placed a steep rocky hill, but on the eastward side of it
JEWISH HISTORY... §§l
the descent was gently sloping. Now Solomon, in former ages, had, by the pārtieular
command of God, surrounded this hillock with a wall, and the lower extremity of it -
was encompassed by another wall, under which, towards the south, was a deep valley,
This was composed of stones of immense size, cramped together with irons round the
whole work, and extending down to the bottom of the hill. This work was built
in a square form, and was deemed a most extraordinary piece of architecture, allowance
being made for its depth and magnitude. The best opinion could be formed of the size
of the stones wherewith it was built, b y viewing it on the outside, since on the inside
they were jointed together one within another, to prevent the inclemency of the wea-
ther from separating them.
When this wall was built up to its proper height, the space between that and the
hill was filled up with earth, so as to bring the ground upon a level with the wall;
and then were erected four galleries, each gallery being deemed a furlong in extent.
Within the square, likewise, there was another stone wall, which extended round the
top of the hill, and was ornamented with a double porch on the east side, which was
opposite to the portal of the temple, which stood in the middleſ Several princes
contributed to adorn this portal by many tokens of their royal bounty; and round about
various parts of the temple were hung the spoils and trophies which had been acquired
in battles with the barbarians; these Herod caused to be again dedicated, and added
to them many others of later date, which, in his battle with the Arabians, he had
brought off as proofs of his own victories.
A strong and well fortified building stood on one of the angles of the north side,
which had been erected by some of the line of the Asmoneans, a family that had
executed the joint authority of prince and high-priest for a long succession of years.
To this place they gave the name of Baris, or the Tower ; and herein they deposited
the pontifical habits, which, agreeably to antient custom, were never to be brought
forth but when the high-priest wanted them for his immediate use in the exercise of
his office. To this purpose, likewise, Herod destined the building ; but, on his decease,
it fell into the hands of the Romans, with whom it remained till the time of Ti-
berius. .* t;
Before the middle inclosure was placed the altar where the priests offered up their
sacrifices. This place was so sacred, that even Herod himself durst not enter into it,
since the law prohibited him from so doing, as he was not a priest. For this reason,
Herod committed the care of this part of the sacred work to the priests ; and they
completed it in the space of eighteen months; whereas, Herod himself, in super-
intending the completion of the rest, employed no less a time than eight years.
The finishing of the sacred part of the work in so short a time afforded matter of
ºuch extreme joy to the people, that they united in returning thanks to the Almighty
for the blessing he had bestowed on their endeavours, and likewise spoke in the highest
º: º the king, for the laudable zeal he had shewn in the promotion of the worship
OI Uſ O(1. & •
The temple being thus restored, the circumstance was celebrated by every demon-
stration of the sincerest joy. On this occasion, three hundred oxen were sacrificed
for the king's account, and a proportionable number for persons of all ranks and degrees,
sº that the whole of the sacrifices exceeded in number what could possibly be ima-
gined., There was a very great degree of solemnity in this dedication of the temple,
beyond, indeed, what any person could have formed an idea of; and this solemnity
Wºdoubled by its happening on the very day of Herod's accession to the throne.
The other parts of the temple being now completed, eighteen thousand workmen,
who had been paid for their labour with the utmost punctuality, now became desti-
$52 JEWISH HISTORY
tute of employment. The people being desirous to assist these distressed artificers,
and unwilling to keep large sums of money by them, lest they should be seized by the
Romans, made a proposal to Agrippa for repairing an edifice situated on the east side
sof the temple, which overlooked a narrow valley of great depth. . The wall of this
building was four hundred cubits high : the stones were white, each being twenty
cubits long and six deep, and the surface of them wrought smooth and regular. The
structure was raised by Solomon, the original founder of the temple. Claudius Caesar
commissioned Agrippa to make the proposed reparations ; but Agrippa considering
the extensiveness of the undertaking, the immense sums of money it would require,
and that all human works might easily be destroyed, he judged that it would not be
expedient to comply with the desires of the public ; but he proposed, instead of
• repairing the sacred edifice, to pave the streets of the city with white stones. After
this, Agrippa advanced Matthias, the son of Theophilus, to the pontifical dignity,
in the room of Jesus, the son of Gamaliel ; and, in his time, the wars between the
Romans and the Jews commenced. -
The character" of Florus, who succeeded Albinus in the year sixty-four, is thus
described by Josephus. His principles were so much more abandoned than those of
his predecessor, that Albinus seemed innocent on the comparison. Albinus was treache-
rous, but observed a secrecy in his crimes that had the appearance of modesty; but
Gessius was so consummate in his wickedness, that he boasted of his atrocious beha-
viour, and declared himself the general enemy of the nation. His conduct in his
province was more like that of an executioner than a governor ; for he treated, all
the people like criminals, and extended his rapine and tyranny beyond all bounds.
He was equally devoid of compassion, and dead to all sense of honour ; cruel to the
unfortunate, and utterly abandoned in cases so enormous, that impudence itself would
blush at the recollection of them. He exceeded all the men of his time in making lies
and imposition pass for truth, and was equally artful in discovering new modes of
doing mischief. He could not be contented with the idea of destroying a whole nation
by slow degrees; but his vengeance extended to the sweeping away whole cities, and
extirpating the body of the people at once. He gave such encouragement to the sons
of rapine and plunder, that he might as well have proclaimed that every man was at
liberty to seize whatever he could lay his hands on, provided that he himself obtained
a share of the plunder. His avarice was carried to so extravagant a pitch, that the
inhabitants of the province were reduced to a degree of poverty little short of
starving, and many of them left the country in absolute want of the necessaries of
life. . . w t-
At this time, Cestius Gallus had the command in Syria, and it was illen deemed
dangerous for any Jew to complain of the conduct of Florus ; notwithstanding which,
when Gallus went to Jerusalem at the feast of unleavened bread, a number of Jews,
not less than three hundred thousand, applied to Gallus to have compassion on a
wretched people, and relieve the province from the infamous government of Florus.
This proceeding was immediately made known to Florus, who was so far from being
concerned at it, that he made a perfect jest of the affair. In the interim, Cestius,
having used his utmost endeavours to calm the passions of the multitude, by assuring
them that Florus should treat them with more humanity for the future, returned to.
Antioch. Florus attended Gallus on his journey as far as Caesarea, recounting many
improbable tales to him as they travelled; but, in the mean time, revolving in his own
mind the necessity of a war with the Jews, as the only method to prevent a rigid
acrutiny into his actions, and thereby remain unpunished. He apprehended, that if
peace should continue, the cause would be brought before Caesar, which mig.: be
JEWISH HISTORY. 553
attended with dangerous consequences; and that if he could but incite them to a revolt.
the lesser calamity might be lost in the greater: wherefore, he thought the most
effectual method of consulting his own safety would be by gradually forcing them into
a rebellion, . . . . . . . . . . . .
... At this time, the Greeks of Caesarea had carried their cause against the Jews before
Caesar, who had pronounced sentence in their behalf; a circumstance that was the
origin of the Jewish war. This sentence is dated in the month Artemisius, in the seven-
teenth year of the reign of Agrippa, and the twelfth of Nero. . . . .
A cºrtain Greek in that city had a house near the synagogue, which the Jews
Wanted to purchase : and frequently treating with the owner of it, offered him more
than its value: but he was so far from regarding their offers, that instead of endea-
youring to accommodate them, he, in mere malice, crowded a number of small shops
into the passage, which almost blocked it up,sº that the way to the synagogue was
barely sufficient for a single person to pass. Affronted by this insult, some Jewish
young men, in the heat of passion, went to the workmen, and warned them to proceed
at their peril. This order of theirs was countermanded by Florus, whom the Jews
now therefore thought it necessary to soften by means of a bribe. Some of the chief
of them assembled on this business, among whom was one John, who farmed the royal
customs, and these contracted with Florus to forbid the building on the receipt of
eight talents. The governor took the money, and promised to give the necessary
directions; but he had no sooner received it, than he went from Caesarea to Sebaste,
as if on purpose to increase the dispute, and as if he triumphed in the opportunity he
gave them of murdering each other. . . . . . . . . . . . . . . . . .
The Jewish sabbath falling on the following day, a malicious Caesarean placed an
earthen vessel with a sacrifice of birds upon it before the door of the synagogue,
while the people were assembled within at their devotions. This ridicule and mockery
of their solemnities had such an effect on the Jews, that they lost all patience at the
profane derision. The principal and more moderate men among them were for making.
an appeal to government for redress of the injury; while the young men of warmer
passions were only for verbal disputes and blows; nor were the Caesareans less forward
to come to an encounter; for the previous sacrifice had been made on purpose to pro-
duce a quarrel, and the event was as follows. -
It happened that Jucundus, a captain of horse, who had been appointed to keep.
the peace, arrived at the critical juncture; and having given orders for the vessel.
above-mentioned to be removed, he did all in his power to quell the disturbanee,
The Jews, finding that the Caesareans were too powerful for Jucundus, took the books
of their law and conveyed them to the province of Narbata, at the distance of about
sixty furlongs from Caesarea. Then ten of their principal people, attended by John,
the farmer of the customs, repaired to Florus at Sebaste, complaining of what had
happened, and petitioning for redress, with a slight hint of the eight talents he had
received. Florus instantly ordered them into custody, and his pretence was their
having removed their law from Caesarea. . -
- The Jews of Jerusalem were inexpressibly astonished at this conduct of Florus;
but they thought it prudent at present not to be free in expressing their sentiments.
in the mean time, Florus continued to foment the sedition; and, that he might do it
the more effectually, he sent and demanded seventeen talents out of the treasury, in the
name, and as for the service of the emperor. This circumstance caused great confusion
among the Jews, who ran backwards and forwards about the temple exclaiming as if
they were distracted, and calling on the name of Caesar, demanding a deliverance from
the inhumanities of Florus, whom they pursued with curses, clamour, and every kind.
sº
554 JEWISH HISTORY.
of insult, One of them, in derision of the governor, carried a basket through the
streets, begging of alms for the poor unfortunate Florus. These reflections, however,
had no other effect on him than the making him more avaricious and more malignant.
Florus also, instead of suppressing the sedition at Casarea on its first commencement,
as it was his duty to have done, marched with a body of horse and foot to Jerusalem,
where he made the power of Rome subservient to the gratification of his passions of
revenge, pride, and a varice ; and he filled the minds of the people wherever he went
with terror and apprehension. – -
Notwithstanding all the indignities that he had offered to the public, the people
still continued to pay an apparent respect to Florus, toing out to meet him in his way,
and complimenting him by those honourable marks of esteem which are customary
in similar cases. While they were thus disposed to pay him every possible houour
on his entrance into the city, Florus &feated the compliment by sending to them a
centurion, named Capito, with fifty horse to impede their journey. Capito delivered
to them a message to the following effect : “In the name, by the command of Florus,
I am to direct that you return home ; and to inform you, that the man whom you .
have so freely treated, partly in a serious way, and partly in ridicule, cannot be induced
to form a more favourable opinion of yºu for your false and complimentary speeches.
If you are really men of courage and resolution, as you would wish to be thought,
why do you not abuse by scurrilous language that man to his face whom you have been
so free to censure in his absence, and assert by force of arms that liberty for which you
have clamoured so loudly 2” Daunted by this rebuke, and frightened by the sudden
attack of the soldiers, the terrified multitude dispersed without waiting to congratulate
Florus, or to pay those respects to the soldiers which are usual on such occasions.
In fact, every man retired to his own habitation not a little disturbed by the restless
anxiety of his fears. - - . .
At this time, Florus resided in the palace ; and, on the following day, he ascended
the tribunal, attended by the high-priest and the principal persons of the city. He
made many severe reflections on the free and insulting speeches that had been made
to his prejudice, and positively demanded that the authors of them should be discovered
and delivered up ; threatening, at the same time, that he would be revenged on those
in the ‘place, if the guilty, were not surrendered. To this the Jews replied, that
“ the majority of their people were peaceable ; and, with regard to those who had
spoken freely, they intreated pardon for them ; since it could not be supposed, but
that in such an immense number, some rash and violent men would be found. Nor
was it possible clearly to distinguish the innocent from the guilty, since those who might
have repented of what they had done would not be frce to acknowledge the fact.
Wherefore, they submitted to the consideration of Florus, whether the greatest
service that could in this case be rendered to the empire of Rome would not be to
consult the safety of the city and people, by keeping them firm in their allegiance to
the emperor. They said they would farther advise, in case matters came to extremi-
ties, that some of the criminals might be spared in compassion to so many innocent
persons, rather than that the unoffending should be destroyed in revenge of the insult
of the guilty few.” -
All the effect this reasoning had on Florus was to increase his rage to such a degree,
that he ordered the soldiers to the great market in the upper town, to pillage the place,
and kill all they should encounter. The soldiers, finding their commander had given
them this licence to plunder, not only executed their orders against those places and
people within their directions, but made equally free with every house, and destroyed
the inhabitants without distinction, committing similar violence on those they found
JEWISH HISTORY. 555
in their flight in by-ways and in secret places. In a word, they hesitated not to make
-booty by any means. Several of the nobility being seized and conducted to Figrus,
he gave orders that they should be whipped and crucified. . It is estimated that six
hundred and thirty persons were sacrificed on that day, including men, women, aud.
children; for even infants at their mother’s breasts were not spared. This misfortune,
how terrible soever in itself, appeared the worse for its singularity ; for before the
time of Florus, it was never known that the Jewish nobility were whipped and gib-
betted like slaves ; for the Roman dignity was held sacred, though they were Jews by
extraction. • *
Nero having made Alexander governor of Egypt, Agrippa was now gone to
Alexandria to pay him a visit. Berenice, sister of Alexander, was at Jerusalem greatly
afflicted, on account of the tumults which had arisen ; so that she sent some of her
officers and guards to Florus, to intreat that he would restrain his indignation, and
shed no more blood. But Florus was alike insensible of the crime he had been guilty
of, or of the honour of the mediatrix. His soul was prostituted to the lust of plun-
der, and he despised all other considerations ; so that the soldiers were permitted to
* continue their massacres, notwithstanding the presence of Berenice, who would cer-
tainly have been sacrificed if she had not escaped from her palace, where she had
spent a sleepless might, attended by her guards. She now went to Jerusalem for
the purpose of paying a vow to God, as usual, after deliverance from sickness, or other
imminent danger. Agreeable to custom, she continued in prayer thirty days, abstaining
from wille, and shaving her hair. It was now the sixteenth of the month Artemisius,
when Berenice was in the daily course of her devotion, standing barefoot before the
tribunal, and soliciting Florus in behalf of the people ; but she had not met with any
success, and her pious office was undertaken at the risk of her life.
On the following day the people assembled in the market-place of the upper town,
exclaiming most violently against those who had murdered their friends on the pre-
ceding day; but Florus was particularly the object of their rage and resentment.
The high-priests and men of eminence were so apprehensive of the danger of again
inciting the wrath of Florus, that they rent their garments, and, going among the
people, intreated them not to talk so freely, for that every ill consequence was to be
dreaded from the vengeance of Florus. The passions of the people now began to
subside, partly through respect to the mediators, and partly in the hope that the malice
of the governor was at an end. -
This return of peace was painful to Florus, who began to consider how he might
forment a new disturbance. With this view, he sent for the high-priests and principal
people among the Jews to attend him, and informed them that two companies were
conting from Caesarea, and if the people would go out and meet them on the way,
it would be deemed a substantial proof of their affection to the government. This
proposal being readily acceded to, Florus gave directions to the centurions, that if
the Jews on their meeting should treat them with civility and respect, they should not
pay the least compliment in return ; and if this behaviour should be resented, even in
the slightest degree, that they should immediately have recourse to arms. -
The high-priests having assembled the Jews in the temple, solemnly charged them.
to go and meet the Romans on the road, and pay them great respect, lest any ill con-
sequences should ensue. There were several rash "people among them, who opposed
this motion ; and the rest of the company, inspired by sentiments of revenge for the
}ate slaughter of their friends, were ready enough to coincide with them in opinion,
At this juncture, all the priests and Levites arrived, exposing to view the holy
vessels, and other precious ornaments of the temple, which would probably be rifled.
- 4. B. 2 - -
556 JEWISH HISTORY.
by the Romans if they should be irritated. Several of the high-priests appeared with
ashes on their heads, their breasts bare, and their garments torn ; who first applied
themselves to every person of eminence separately, and then addressed the people in
general, intreating that they would not permit a slight disagreement to encourage the
proceedings of those people who wished the ruin of their country. “ In what manner,”
said they, “will the Romans be benefited, if you treat them with the same degree of
respect that you have formerly done 2 or how can the Jews be sufferers by refusing
this degree of respect P On the contrary, if you treat them in an honourable manner,
and according to the rules of good breeding, Florus can form no preténce of molesting
you ; and, in the end, this conduct will relieve your country from the calamities that
are otherwise to be dreaded. You will likewise reflect on the great disproportion
between the peaceful majority of the people, and the few turbulent incendiaries; and
how probable it is that the smaller number should be over-ruled by the greater. -
The arguments and the authority of those who reasoned had such an effect upon
the multitude, that the most violent men among them were at length prevailed on to
listen to the dictates of reason. When affairs were brought into this happy way, the
principal people attended the priests, and marched out to receive the soldiers, being
followed by the multitude in a regular manner. The Jews being come near enough
to pay their compliments, saluted the Romans ; but their salutation being received
with silent contempt, the more violent among them began immediately to revile Florus
as the author and contriver of all the calamities they had endured. Agreeable to the
hint given them, the soldiers instantly attacked the Jews with clubs and cudgels, totally
routed them, and trampled humbers under the feet of their horses. Many of them died
of the blows they received, others were crushed to death in the crowd, or smothered
by striving to get first out at the gate, where they only hindered each other ; so that,
on the whole, the spectacle was a dreadful one, many being maimed and bruized in
such a manner, that their bodies were so disfigured that the survivors could not know
their friends, so as to afford them a decent funeral. In a word, the enemy destroyed all
within their reach ; but their principal aim was to get between the Jews and the gate
of Bezeth, which was a passage leading to the castle Antonia and the temple. In the
mean time, Florus sallied from the palace with all the troops under his command,
on the rear of the Jews, with a view of making himself master of the castle : but the
Jews rallying and making head against him, his design was frustrated. By this time,
many of the Jews had taken possession of the houses, from the roofs of which they
assaulted the Romans with such violent showers of stones and darts, that, unable
to make any resistance, or press through the crowds of people in the narrow streets,
Fiorus was compelled to retreat to the palace with the remainder of his troops.
As the Jews apprehended Florus would return to the attack, and make an attempt on
the temple by the way of fort Antonia, they immediately cut down a gallery which
communicated between that fort and the temple. Florus was so mortified by this
circumstance, that he abandoned the enterprize, finding his project hopeless, and his
avarice disappointed ; for his principal view was to seize the holy treasure. . He now
held a conference with the high-priest and the senate, informing them that he meant
to quit the city, but would leave them such a garrison as they should require. To this
they answered, that if no new innovations took place, they thought one company would
suffice, but hoped it might not be that company with which the people had already
quarrelled ; for having greatly suffered by them, they were prejudiced against them.
Ágreeable to their request, Florus ordered another company, and then returned to Caesa-
rea with the remainder of his army. . .
As soon as Florus arrived at Cæsarea, he endeavoured to devise a new mode of pro-
JEWISH HISTORY - 557
pagating a war, which he communicated in a letter to Cestius, governor of Syria,
in which he charged the Jews with having revolted ; but that was so notorious a
falsehood, that he himself was guilty of the very crimes which he imputed to the Jews.
The queen Berenice, and the chief people of Jerusalem, acted nobly on this occasion,
informing Cestius of the real matter of fact, and acquainting him with the mode in
which Florus had governed. Cestius, having obtained this information, thought it
prudent previously to send a man of credit and address to inquire into facts, and give
him a faithful account of the success of his inquiries. The person fixed on was a
tribune, named Politianus, who, meeting king Agrippa near Jamnia on his return from
Alexandria, informed him who was his employer, whence he came, and his business.
At this time many senators and persons of rank, and among them several high-priests,
attended to pay their duty to the king. When the first respectful compliments were
passed, they gave a melancholy description of the condition to which the inhumanity of
Florus had reduced the Jews. Agrippa was of their opinion ; but he thought it
incompatible with his rank to increase the complaint ; and therefore he artfully seemed
to take part against the Jews, whose situation he nevertheless commisserated ; but his
wish was to moderate rather than inflame their passions, since the less they appeared
to suffer, the less temptation would they have to seek revenge. He thought this conduct
would be taken kindly by those who had most to lose, and consequently afford the
greatest reason to wish for peace. - •
Agrippa and Politiatius were met about sixty furlongs from Jerusalem by the people
of that city, who conducted them thither with every mark of respect : in the interim,
the women grievously lamented the loss of their murdered husbands; and all the
multitude, as infected by their sorrow, burst into tears and lamentations. Some of
Them earnesſly intreated Agrippa to compassionate their nation, and others intreated
Politianus to go into the city and see what havoc had been there made by Florus.
Hereupon they took him to the market-place, shewed him the houses in ruins, and the
devastations that had been made. After this, through the interest of Agrippa, they
prevailed on Politianus to go through the city as far as the pool of Siloah, attended
by one servant only, whereby he might witness the respect of the Jews paid to the
Romans in authority ; but they said that the cruelties of Florus were insupport-
able. . . . - - * .
Politianus having taken a view of the city, and indisputably convinced himself of the
'loyal disposition of the Jews, he assembled the people, and went up to the temple,
where he made a speech, in which he highly commended their known fidelity to the
Romans ; and then, having given them a variety of good counsel and advice respecting
the preservation of public peace, he offered praise and thanksgiving to God in the plan
and manner prescribed by law, and with all possible veneration for the rights of religion.
This being done, he retired to Cestius. -
No sooner was Politianus gone, than the people in general made their addresses to
the king, and the high-priests soliciting permission to send ambassadors to Nero, to
exhibit a complaint against Florus, urging as a reason for this request, that if they
should remain supine, and not attempt to bring so violent an outrage to examination,
and make the authors of it abide a severe trial, it would appear as if themselves
were the criminals, and therefore durst not bring the affair to a judicial determi-
nation. - . - -
On the one hand, it was evident that a refusal of this liberty would be attended
with danger to Agrippa; and, on the other, he thought it would have the appearance
of malice to permit, under the name of an embassy, such an immense multitude to
attack their governor in an inveterate manner. Reflecting on the courageous and
A.
558 . JEwish History
martial disposition of the Romans, and of the danger of provoking the Jews to an
insurrection, Agrippa summoned an assembly to meet in a large gallery ; and, having
placed his sister Berenice in a chair of state in the Asmonean palace, which overlooked
that gallery from the upper part of the town, (a bridge uniting the temple with the
gallery), harangued the multitude in a pathetic speech, which tended to dissuade them
from violent and geditious practices. * . . " *
Agrippa and his sister Berenice were so affected, that they both wept ; and the
violent passions of the multitude were abated ; but they said one to another, that they
had no complaint against the Romans, they only resented the indignities offered them.
by Florus. In answer to this, Agrippa said, “You have acted as the professed
enemies of Rome would have done. You broke down the Antonian galleries, and
refuse the tribute due to Caesar. Your business, then, if you would prevent any
further eomplaint of your conduct, is to rebuild the galleries, and pay the taxes; for
this is neither the fort nor tribunal of Florus.” -
The passions of the people now subsiding, they attended the king and Berenice
to the temple, immediately began to rebuild the galleries, and dispatched officers and
agents through the province to collect such duties as were yet unpaid. These duties
amounting to forty talents, were immediately collected and paid. - -- -
The insurrection having now in a great degree subsided, Agrippa advised the people
to a patient submission to Florus till another governor should be appointed by Caesar.
This again inflamed the passions of the people, who treated him with the most oppro-
brious language, and pelted him with stones till he was compelled to abandon the city.
This contemptuous treatment had a very disagreeable effect on the mind of the king,
who, finding the people ungovernable, dispatched several men of rauk to Florus at
Caesarea, desiring he would choose collectors for the province among them ; and
Agrippa departed when he had discharged his duty. - *
Many of the factious Jews about this time privately entered a Roman fortress called
Massada, put the garrison to death, and introduced in the place of it one of their own.
This may be considered as the first important warlike transaction in the rebellion of
the Jews, and was regarded by the insurgents as a great accession to their strength,
since Massada was remarkably strong both by nature and art, being built by Judas
Maccabeus, and having received several additional fortifications from Herod the
":
Great. - . - . •
About this same juncture, Eleazar, son of Ananias the high-priest, being a bold
and enterprizing young man, and a military officer, urged a number of his friends
aniong the priests to accept no sacrifices, unless from the Jewish people. As it was
easily foreseen that such a resolution must greatly increase the Romans, a great number
of the priests and Pharisees, and other persons of distinction, exerted their utmost
influence to oppose the measure; and, finding that their endeavours were unsuccessful,
dispatched deputies to Florus and Agrippa to windicate their own conduct, and solicit
that a sufficient force might be immediately sent to Jerusalem to put an end to the
rebellion. This news was highly agreeable to Florus, whose disposition led him to
inflame the war, how ruinous soever the consequence might he to himself or others.
This was evidently evinced by his delay in giving an answer to the deputies, on purpose
to afford the rebels an opportunity of augmenting their forces. … • *
On the contrary, Agrippa consulted only the general welfare, being willing to do
all in his power to save both parties, the offenders and the offended ; and, by this
means, to secure Jerusalem in the possession of the Jews, and bind the Jews in subjection.
to the Romans. But as his own interest was likewise at stake in this general confusion.
of affairs, he dispatched two thousand auxiliary horse, with Darius at their head,
* JEWISH HISTORY. . 559
and having Philip, the son of Joachim, also, for a general. The people sent on this
expedition were inhabitants of Auranitis, Trachomitis, and Batanea.
The high-priests, with the princes of the people, and those in general who were
disposed for peace, received these deputies into the upper town, the insurgents being
already in possession of the lower town and the temple. . A skirmish with darts and
stones now commenced, and then the combatants on both sides made use of their bows
and arrows, with which they galled each other incessantly ; and occasionally they made
sallies and excursions on each other, and frequently fought hand to haud. The
insurgents made attacks in the most desperate manner ; but the royal forces appeared
to have a superior knowledge of the military art. The principal operation they had
in view was to compel the sacrilegious faction to abandon the temple ; while, on the
contrary, Eleazar and his adherents laboured with equal zeal to get the upper town
into their possession. The contest continued without intermission for seven days, in all
which time, though there was great slaughter on both sides, not even the least shadow
of advāntage was obtained by either. - -
At this period, a festival approached, which is named Xylophoria, and acquires that
denomination from the custom of carrying wood to the temple to keep the fire through-
out the year. Advantage was taken of this circumstance, to exclude the insurgents
from their worship ; but while a number of the Jews were engaged in this Gifice,
the Sicarii broke in upon these people, and improved the advantage they had gained
to such a degree, that the royal troops, equally overcome by superior numbers and
more determined resolution, were obliged to abandon the upper town, of which im-
mediate possession was taken by the rebels. After this exploit, they broke into the
house of Amanias the high-priest, and reduced to ashes the palaces of Agrippa and
Berenice. This being done, they resolved in the next place to set fire to the offices
of record, and consume both them and all their contents, thinking that if they deprived
the people of fortune of those papers which might prove their riches, they should
bring over to their interest the whole body of debtors and beggars ; and, by that
means, change the quarrel into a direct war between the rich and the poor, under
pretence of asserting the liberties of the people. In fact, the persons who had the
care and security of the public records were so terrified, as to abandon their trust,
each man seeking his own security in flight, on which both offices and records were
burnt to ashes. This fatal stroke being given to the credit and safety of the city, the
insurgents began to consider the prosecution of the war as the principal object worthy
of their attention. - • - - -
While things were in this unhappy state of confusion and disorder, the high-priests
and many of the nobility were compelled to fly for their lives, and seek for safety
in vaults and other secret places ; while others got into the upper palace among the
royal troops, bolting the door after them, and making the passage secure from assault :
and of this number were Ananias the high-priest, his brother Hezekias, and the
deputies who had been sent to Agrippa. - •
The victory being thus obtained, the insurgents seemed to be contented for that day
with the mischief they had dºe, and paused awhile to reflect on what was past :
but, on the following day, which was the fifteenth of the month Lous, they made an
attack on the castle of Antonia, which resisted no longer than two days, and was theu
carried by assault ; on which the rebels burnt the castle, and put all the garrison to
the sword. They now proceeded to the palace, in which the troops of Agrippa had
taken sanctuary : having divided their force into four bodies, they made an attempt
to undermine the walls, while those within were under the necessity of remaining
inactive, as their strength was insufficient for them to sally forth with hope of success.
860 - . . JEWISH HISTORY.
- - G
In the mean time, the assailants continued their operations, and several of them perished
under the walls of the castle, among whom were some of the Sicarii. The operatious
were continued night and day without intermission, the assailants hoping to starve the
besieged into a compliance: and the latter, by a constant and vigilant attendance to their
defence, flattering themselves that the insurgents would be fatigued with the attack,
and abandon the enterprize. - - - - . . .
Among the rebels was a man named Manahem, the son of Judas of Galilee : he
was a person of great cunning, and an artful orator. He was the same person who
formerly reflected on the Jews under Cyrenius for acknowledging themselves as subject
to the Romans, and at the same time professing to worship only one God. Now
Manahem had formed a design on the arsenal of Herod at Massada, on which he
induced several men of quality to join him, and, taking them with him, he seized the
place by force ; and then, arming a number of low vagabond fellows, whom he found
there, he took them with him as his guard, and, marching to Jerusalem, entered that
city like a petty sovereign. When he arrived there, he put himself at the head of the
insurgents, and issued out his orders for besieging the palace in form.
The assailants were principally in want of machines; for they found it impracticable
to work at the foot of the wall while they were annoyed by an enemy directly over
their heads. Hereupon they began to break the ground at a considerable distance
from the castle ; and, having carried on a covered way to the foundation of one of the
towers, they supported its weight as they worked by several props of timber. This
being done, they retreated, having first set fire to the props, which, being consumed,
the turret fell to the ground. Now the royal troops having been apprised of what
was going forward, had run up a wall behind the turret to support the rest of the
building. The assailants had reckoned their work almost complete; but when one .
of the towers only fell, the discovery of what had been done caused an astonishment
and confusion among them that is not to be described.
Notwithstanding the success of this counter-scheme, the royalists who were in the
palace sent a messenger to Manahem and the other chiefs of the opposition, requesting
that they might have leave to depart ; which request was immediately complied
with, as far as it related to the king's people and others who were of the same religion,
who accordingly departed without loss of time. . . . - .
The Romans who were left behind were quite dispirited by this circumstance ; for
they found themselves unable to cope with the superior number of the enemy, thought
it inconsistent with their" character to submit to treat with rebels, and dreaded the
hazard they should run when exposed to the mercy of men totally destitute of all
faith and honour. Reduced to this extremity, they abandoned the place as not being
defensible, and retired with all expedition to the royal forts of Hippon, Phasael, and
Mariamne. No sooner did the soldiers begin to quit the place, than the rebels under
the command of Manahem broke in, murdered every person they could seize on, and
stripped the phices of all the valuable furniture, and concluded the outrage by setting
fire to the camp. - t . . . . - g -
On the next day, Ananias and his brother Hezekiah’ºre found together in one of
the vaults adjoining to the court, dragged forth and pilºſo death. Manahem, whom
we have just mentioned as a factious leader, was, with many of his followers, soon
after murdered by the partisans of Eleazer. The people, in the mean time, were,
in general, extremely solicitous with these persons who had the direction of the faction
not to act with any unnecessary severity towards the Romans, but rather to raise the
siege, and permit them to depart ; but the more this matter was urged on the one side,
the more obstimately it was refused on the other. The Roman general Metilius,
t


º . Jºwish HISTORY. 561
and they who accompanied him, having exerted themselves to the utmost of their
power for the defence of the place, and being now reduced to the greatest extremity,
proposed terms of capitulation to Eleazer, and offered to deliver up the place, together
with every thing contained in it, on the single condition that their lives might be
spared. - - *.
"... terms were too moderate to be rejected ; whereupon Goriah, the son of Nico-
demus, Ananias, the son of Saddaca, and Judas, the son of Jonathas, were fixed on as
commissioners to ratify the treaty on oath, and give validity to the articles by siguing
and sealing. No sooner were the formalities ended, and ; the agreement properly
ratifiéd, than Metilius, fully confiding in the honour of his opponent, drew off his
soldiers while they were under arms, equally without interruption and without sus-
picion of any; but no sooner, in conformity to the agreement that had been made,
had the soldiers delivered up their swords and shields, than the troops of Eleazer
broke in upon them, seized them, and most inhumanly murdered them : the latter
neither supplicating for their lives, nor making any resistance, only reflecting on their
barbarous foes by the pronunciation of the words, oaths and articles. Metilius alone
was mean enough to solicit his life, which was at length granted to his earnest prayers,
on the condition of his solemnly promising to turn Jew, and submit to the ceremony of
circumcision. The above-mentioned assassination of the Romans took place on the
sabbath-day, which was deemed a great aggravation of the crime, since on that
day all labour whatsoever, even the most 3aered, is totally forbidden to the Jews by
their law. - * *
The Roman power, however, was very little injured by this atrocious outrage,
since the loss of the troops that were thus destroyed was inconsiderable, proportioned
to the vast armies of which they were possessed ; but this circumstance was an evident
prelude to the destruction of the Jews; for an inevitable war was actually in view,
and that founded on a good cause: the city, which had taken the principal share in the
dispute, was so corrupted by perfidy and rebellion, that, admitting it might escape
the vengeance of the Romans, it was not reasonable to suppose but that it must fall a
sacrifice to divine justice. The face of affairs was now more mournful, melancholy,
and desponding, than it had been at any former period: they who were innocent dreaded
to share the fate of the guilty, and feared that they should be made answerable for the
crimes they had not committed. - - . . .
Divine Providence so directed affairs, that on the very day, and at the same hour
ef the alºbve-recited massacre, there was a slaughter of the Jews at Caesarea, in which
above twenty thousand persons fell a sacrifice, not a single Jew in the town being left
alive. With regard to the few who sought to escape by flight, Florus took care to have
them apprehended, and sent them to the gallies in chains. The whole nation of the
Jews became outrageous on occasion of this horrid slaughter ; and, dividing themselves
into distinct bodies, dispersed into different quarters. They first laid waste a number
of villages of Syria, and then destroyed several of the adjacent cities, among which
were Philadelphia, Gibonitis, Gerassa, Pella, and Scythopolis. This being done, they
made their attacks on Gadara, Hippon, and Gaulanitis, proceeding from thence to
Ptolemais, Gaba, and Caesarea, and the Tyrian Cedasa, some of which places they
burnt, and levelled others with the ground. In the next place, they attacked Sebaste
and Askalon, which surrendered without opposition. When they had effectually
reduced these places, and laid them in ruins, they destroyed Anthedon and Gaza;
and, continuing their ravages, laid waste a number of villages on the frontiers, putting
to death as many of the inhabitants as they could get into their custody.
Ou the other hand, the Syrians wreaked their vengeance on all the Jews they could
...” 4. C - *
sº
sº Jewish HISTORY:
find in country places, whom they put to the sword, and extended the perseution against
the inhabitants of the several cities. This was done, not only from motives of policy,
in the weakening of a determined enemy, but from those of revenge on an antient ani-
mosity. . . At this time, the condition of Syria was far j. than language can
describe; since, in fact, there were in every city two armies, nor was any safety to be
expected for the one but in the destruction of the other. The whole day was spent in
spilling of blood ; and, on the advance of the night, the fears of the parties were worse
than the reality. The Syrians asserted that they meant only to destroy the Jews; but
there being a number of people whom they only suspected to be of the Jewish faith,
they knew not how to act with regard to them : they were afraid to leave them un-
punished, lest they should be Jews, and yet thought that the destroying them on sur-
mise only would have the appearance of cruelty. -
At this period, many persons who had been heretofore distinguished by their bene-
volence became of savage disposition from the mere lust of gain; for those they killed
they plundered, and the booty was allowed them as a reward of their courage, that
man being accounted most valiant who obtained most pillage; for, in this case, the terms
victory and robbery were confounded. It was a dreadful spectacle to behold the
streets filled with the bodies of men, women, and children, who had been murdered,
stript and left, not only unburied, but uncovered. But still more melancholy events
were to take place. m • ' - - -
To this period the Jews had only made war on strangers ; but when they approached
the confines of Scythopolis, they found the Jews themselves of that district to be their
enemies, so much had the latter preferred the consideration of their own intercºt to that
of their country, the Jews of Scythopolis having actually combined with the inhabi-
tants of that place against their own countrymen. But the Scythopolitans were sus-
picious of the good faith of their new allies, who had entered into the agreement with
an eagerness for which they could not account. They reflected what might be the
consequence if these people should unite against them with the other. Jews, surprize
the town by night, and then assert that what they had done arose from the necessity
of their situation, or was in revenge of their own sufferings. On this occasion, the
citizens proposed to the Jews of their confederacy, that if they were willing to give a
proof of their integrity and love of justice towards strangers, they would for the present
withdraw with their families into a grove adjacent to the town. The Jews complied
with this requisition, and every thing remained in peace at Scythopolis during the two
following days ; but on the third night, intelligence being received of the diſenceless
situation of the Jews, that some of them were asleep, others in careless postures, and
all of them off their guard, the people of Scythopolis attacked them unawares, destroyed
them all to the number of thirteen thousand, and departed, having first seized every
thing of value in the camp. - &
The example of the massacre at Scythopolis had spirited up the people in several
other places, where also the Jews were massacred. In Askalon two thousand five
hundred fell a sacrifice; in Ptolemais two thousand ; and many of them were put to
death at Tyre, where likewise several were imprisoned, All those who were most
active at Hippon and Gadara were destroyed, and the rest thrown into prison. In other
towns where they were either dreaded or hated they were treated with similar severity ;
but the Jewish inhabitants of Antioch, Sidon, and Apamia, remained in the peaceable
enjoyment of their lives and liberties. It is doubtful whether this lenity arose from
a belief that they were too weak to be dreaded, or from a generous view to spare a body
of people who did not appear to harbour any sinister design against the state ; but, in
fact, this latter idea, seems to have the best foundation. Those Jews who chose to
JEWISH HISTORY. 563.
remain with the Gerasenes were permitted so to do, and those who declined staying
were safely conducted to the borders of the country. *
In the interim, the possession of the castle of Cypross on the frontiers of Jericho
was obtained by the rebels, who destroyed the placc after first putting the garrison to
the sword. About the same period, the Romans of Macheras were treated with by
another large body of the Jews, for the surrender of their garrison ; and they accord-
ingly agreed to the terms on which it should be given up, thinking it was better to
yield it by capitulation, than to be driven out of it by force. *
Cestius, remarking the antipathy in which the Jews were every where held, took
advantage of this circumstance to prosecute the war with vigour. On this occasion,
be assembled his troops, and marched towards Ptolemais, taking with him the whole
twelfth legion which he commanded at Antioch, two thousand select men from the
other legions, and four divisions of horse, exclusive of the royal auxiliaries; and these
last consisted of two thousand horse and three thousand foot; belonging to Antiochus,
all armed with bows and arrows; one thousand horse and three thousand foot of the
troops of king Agrippa ; and a body of king Sohemus’ troops, consisting of four
thousand men, about a third of which were horse and the rest foot, and the greater
number of them archers. As Cestius continued his march towards Ptolemais, the
country people flocked to him as he passed. It is not to be supposed these soldiers'
were equal in skill to his own ; but their antipathy to the Jews, and their zeal
in the cause, amply compensated for what they wanted in judgment and expe-
{ 16:0CC. *
Cestius was assisted by Agrippa both with soldiers and instructions; and, being
thus provided, the general proceeded with part of his army towards Zebulon, (other-
wise called Andron) the most defensible city of Galilee, and by which Judea is divided
from Ptolemais. On his arriva! at the place, he found that it was amply stored with
provisions of all kinds, but not a single person was visible in the town, all the inhabi-
tants having fled to the mountains, on which he gave his soldiers permission to plunder
the city. The general was astonished at the beauty and elegance of the buildings,
which bore a great resemblance to those of Tyre, Sidon, and Berytus ; yet, notwith-
standing his amazement, he caused them to be burned and levelled with the ground.
This being done, he proceeded to ravage the adjacent country, laying waste wherever
he came. When he had made all possible depredations, and burnt the adjacent villages, .
he left them in that situation, and then returned to Ptolemais. On this occasion,
the Syrians were so intent on the obtaining of plunder, that they could not prevail
on themselves to retire in time; but many of them remained behind : and, on the
retreat of Cestius, the Jews, taking courage, fell on these plunderers and destroyed
near two thousand of them. * -
, Cestius proceeded from Ptolemais to Caesarea, whence he dispatched a division of
his army to Joppa, with directions, that if they could get an easy possession of the
place, they should preserve it; but if they found that the inhabitants made preparation,
to defend it, in that case, they should wait for the arrival of the rest of the army.
However, the Romans attacked the place both by land and sea, and became masters
of it with very little difficulty ; for the inhabitants were so far from being able to resist
the attack, that they had not even an opportunity of making their escape ; but all of
them, men, women, and children, masters and servants, were indiscriminately put to
the sword ; the number of the persons slain being reckoned at eight thousand four
hundred, and the city was plundered and reduced to ashes. A body of Roman horse.
made similar destruction in the toparchy of Narbatane, not far from Caesarea, where
4 C 2
$64 JEWISH HISTORY.
they ravaged the country, killed great numbers of the inhabitants, took possession of
their effects, and burnt their cities to the ground. . . . . $ *
The twelfth, ległoń was now sent into Galilee by Cestius, under, the command of
Caesarnius Gallus, and as many other troops were sent in their aid as were deemed
sufficient for the reduction of that province. The strongest city in this country was
epphoris, the gates of which, were immediately opened to theicommander, and the
other towns copied the example of Sepphoris. The insurgents and disaffected people
retired to the mountain of Asamon, which crosses Galilee, and is directly opposite to
Sepphoris. While they were thus situated, Gallus approached; but as long as they
were able to maintain the higher ground, they were more than a match for the Romans,
about two hundred of whom they killed in the attack; but at length the Romans
making a compass, so as to act on equal terms, the opposite party was soon put to the
rout ; since the men, being ill-armed, were unable to withstand the assault, and the
fugitives were soon cut to pieces by the horse. Some few of them saved their lives
by hiding in crags of the rocks, but above two thousand of them were slain on this
19CCàSIGI1, . . . . . . . . .
By this time, Gallus being convinced that there was no further mecessity for his
attendance in Galilee, retired with his troops to Caesarea ; and Cestius departed with
his army to Antipatris, where, when he arrived, he was informed that a great number
of Jews had got into the tower of Aphec, whither he sent a number of his troops to
rout them. . The Jews, finding themselves totally unable to sustain the shock, aban-
doned the place to the Romans, who first stripped it of every thing of value, their
i. fire º all the villages in its neighbourhood, and departed as soon as they were
destroyed. º &
From Antipatris, Cestius proceeded to Lydda, where he found no more than fiſty
men, all the rest of them having gone to Jerusalem on occasion of the feast of taber-
nacles. These fifty Cestius caused to be destroyed, set fire to the town, and proceeded
by the way of Bethoron to a place named Gabaoh, about fifty furlongs from Jerusalem,
where he encamped. g
Convinced of the excessive dangers of the war, the Jews abandoned their former
scruples with regard to their sacred days, and applied-themselves strictly to their arms.
Imagining that their force was now sufficient to cope with the Romans, they made
a desparate sally on the sabbath-day, and with a furious uproar attacked their enemies.
The rage which, on this occasion, inflamed them, so as to induce them to forget their
duty, was advantageous to them in the execution of the projected enterprize ; for,
on the first charge, they put the front of the Romans into great disorder, and penetrated
so far into the main body of the army, that if a body of foot had not yet remained
entirely unbroken, and a party of horse arrived to their relief in this critical juncture, it
is probable that. Cestius and all must havé becn cut to pieces. On this occasion,
four hundred of the Roman cavalry were slain, and a hundred and fifteen of the
infantry, while of the Jews there fell no more on the spot than twenty-two men.
Those who were most eminently distinguished in this action were Monobasus and
Cenedaeus, two relations of Monobasus, king of the Adiabenians; and the valour of
these chieftains was well seconded by Niger of Perca, and Silas the Babylonian, the
last of whom had gone over to take part with the Jews, after having been formerly in
the service of king Agrippa. t • . . * ſº
The main body of the Jews now retreating in good order, went back into the city,
and, in the mean time, the Romans retiring towards Bethoron, they were followed by
Gloras, the son of Simon, who ºš several of them, and siezed a number of
.*
t
|
JEWISH. HISTORY, ãº, 563
earriages and a quantity of baggage, which he found in the colºrse of his pursuit,
and which he conveyed to Jerusalem. Cestius remained in the field three days, after
this action, during all which time a party of the Jews was stationed on the adjacent
hills to watch his movements; and, it is probable, that the Jews would have attacked
the Romans if they had offered to depart during that period. e *
Agrippa, observing that the Jews made their appearance in amazing numbers on the
hills, and on every elevated situation in the neighbourhood, did not think that even the
Romans themselves were safe within the reach of an enemy so powerful ; wherefore
he came to a resolution to try if fair words might not obtain him some advantage,
flattering himself that the opposing parties might be reasoned into a better opinion of
each other than they at present held ; or, at least, that if he should not be able to bring
them to terms of perfect friendship, he might abate something of their enmity by pro-
moting a change of opinion on either side. & sº ſº
Impressed with these sentiments, Agrippa dispatched two of his friends and officers,
named Borcaeus and Phoebus, men of unsullied honour and reputation, to offer his
opponents a league of alliance with the Romans, and full pardon and indemnity for
all that was past, on the single condition that they should henceforth entertain new
sentiments, and immediately lay down their arms, * * *
This proposal was no sooner made, than the leaders of the opposition, apprehensive
that the people in general might entertain thoughts of going over to the party of
Agrippa, in hopes of the promised pardon, resolved on the immediate destructiºn of the
ambassadors. Phoebus they killed without permitting him to say a word in his
justification ; but Borcaeus made his escape after being wounded. The atrocious
wickedness of this action so incensed the multitude, that they pursued the offenders
with clubs and stones, and in this manner they drove them into the town.
In consequence of this disturbance, Agrippa was furnished with the fairest oppor-
tunity imaginable of making his attack on the faction ; and hereupon he advanced
towards them with his whole army, attacked and routed them, and pursued them even
to the walls of Jerusalem. This being done, he retired to a place named Scopus,
at the distance of about seven furlongs from the city, where he pitched his camp,
and remained three days and nights without attempting to make any attack upon the
city, flattering himself with the expectation that the people would be induced to change
their sentiments. In this interim, he did nothing but send into the adjacent country
for a supply of corn and other necessaries. {
On the following day, which was the thirtieth of the month Hyperberetaeus, Cestius
advanced with his whole army in a regular manner to the borders of the city, where
the people in general were so terrified by the faction, that they were afraid to take any
step of consequence; while the principal promoters of the sedition were so alarmed
by the conduct and discipline of the Romans on their march, that they retired from the
extremities of the city, and took refuge in the temple. Cestius proceeded by the way
of Bezetha ; and, as he passed forwards, burnt Coenopolis, and a place which was
denominated the wood-market. Hence he advanced to the upper town, and pitched
his camp at a small distance from the palace. If at this critical juncture he had made
a vigorous attack, he might with the greatest ease have made himself master of the
place, and put a period to the war; but he was diverted from this purpose by the
mediation of two generals, named Tyrannus and Priscus, and several other officers,
with the prevailing argument of some of Florus's money : and this unhappy proceeding
was the occasion of the present misfortunes of the Jews, and the source of many of
their future calamities, . . .
When affairs were in this situation, Ananus, the son of Jonathas, and several other
556 G Jewish History.
*en of distinction among the Jews, called aloud to Cestius, making an offer to open
the gates to him; but either through diffidence or fear, he was so long in considering
whether he should comply with the offer, that the intention was discovered, and the
people, compelled Ananus and his companion to retreat from the walls of the city,
and retire to their houses for protection. After this, the Jews, with a view to defend
the walls of the city, repaired to the different turrets; and, for five successive days,
defended them against all the efforts of the Romans, though they urged the attack
with the utmost impetuosity. Cestius, on the sixth day, made an assault on the north
side of the temple with a select force chosen from his troops aud bowmen ; but he
was received with such a violent shower of shot and stones from the porch and galleries,
that the Romaus were not only repeatedly compelled to retire from the severity of the
charge, but finally obliged to abandon the enterprize. Having been thus repulsed,
the Romans had, at length, recourse to the following singular invention. Those in
front placing their bucklers against the wall, and covering their, heads, and shoulders
with them ; they who stood next closed their bucklers to the former, till the whole
body was covered, and made the appearance of a tortoise; the bucklers being thus
conjoined, were proof against all the darts and arrows of the enemy.; so that the
Romans could now sap and undermine the walls, without being exposed to danger;
and the first thing they now did was to attempt setting fire to the gates of the temple.
This circumstance amazed and terrified the faction to such a degree, that they con-
sidered themselves as ruined ; and many of them absolutely abandoned the town, nor
were the honest party less elevated with joy than the rebels depressed by despair.
The people now demanded that the gates might-be: opened to Cestius, whom they
considered in the light of a friend and preserver. Matters having proceeded thus
far, the general had nothing more to have done but to have maintained the siege for a
very little time longer, and the town must have submitted ; but the providence of God
would not permit a war which had been undertaken with so little provocation to end
in such a manner ; for Cestius, without considering the good disposition of the people
in general in the town, or reflecting on the despair into which the rebels were thrown,
as if he had been infatuated, drew off his men all at once ; and, contrary to all common
sense and reason, abandoned the siege at the time when his prospects were better than
they had been at any former period. The revolters were so much encouraged by this
unexpected departure of Cestius, that they attacked him in the rear, and destroyed a
number both of his cavalry and infantry. On the first night he took up his residence
in a camp which he had fortified at a place named Scopus ; and, on the following day,
he continued his march, but was closely pursued by the enemy, who annoyed him as he
went, and destroyed a considerable number of his troops. A trench, with pallisadoes
en both sides of the way, having been thrown up by the Romans, the Jews annoyed
them exceedingly with their darts and arrows during their march across the passage,
while the Romans did not offer to revenge this insult, nor even to look back in the
face of their enemies. This was partly iu consideration of their being unable to secure
their flanks, as their numbers were very considerable, and partly in the apprehension
that the order of their march might be broken, as they were themselves burthened
with very heavy arms, and those of the Jews were remarkably light, so that they were:
enabled to make excursions and surprises without any difficulty. Gn the whole, this'
was a very disastrous attack to the Romans, and not attended with any loss on the part
of the Jews. In fact, the roads were covered with dead and wounded bodies in this
retreat. Great numbers of the common soldiers were slain ; and, among those of
superior rank, were Priscus, commander of the sixth legion; a tribune named Longinus;
and Emilius Juoundus, a distinguished officer of horse. The Romans likewise lost
JEWISH HISTORY. 567
great part of their baggage ; but at length they arrived at Gabaoh, where they had
eucaumped ou a former occasion.
Cestius was now greatly distressed how to act ; and, during two days, employed
his thoughts on his next operation. On the third day, he found that the Jews were so
greatly increased in numbers, that the whole face of the country was covered with them,
He was now sensible that danger, as well as hindrance of time, had arisen from his
delay; and that as his enemies still increased in number, more danger would arise
from a further delay. Hereupon he issued orders that the army should be eased of
all their incumbrances, that they might march with the greater expedition : he like-
wise directed that all the mules, asses, and other beasts of burden, should be killed,
except only as many as might be necessary to carry such weapons and machines as
would, probably, be hereafter wanted ; and this was done likewise from motives of
policy, to prevent their coming into possession of the enemy, and being employed to
his disadvantage. This was the situation of the army during its approach towards
Pethoron, Cestius marching at their head. While the troops continued in the open
country, they did not receive the last interruption from the Jews ; but as they advanced
into hollow ways and defiles, the enemy charged them in front and rear, to separate
some divisions of them from the rest of the army, and force them further into the
walley; and, in the interim, the Jews discharged shot on the heads of the Romans
from the rocks and crags, While the infantry were thus distressed, and in doubt how
they slºggléaet, the situation of the cavalry was still more deplorable; for it was
impossible for them to advance against the Jews in the mountains, or secure themselves
in the vallies: nor could the order of the troops be maintained amidst such a shower
of arrows as descended on them. Many perished by falling from precipices, and by
other accidents; in fact, they were in such a distressful situation, that they could
neither fight nor fly. Reduced to this shocking extremity, the Romans gave vent to
their passion by tears, groans, and lamentations; while, on the other hand, the Jews
made the rocks and vallies resound with their transports of joy, triumph, and exaltation.
In fact, such was the situation of affairs, that if day-light had continued some time
longer, the whole army of Cestius must have been cut to pieces ; but the Romans
with difficulty crept to Bethoron under cover cf the night, all the passes near which
place were immediately secured by the Jews, to prevent the retreat of their adver-
§3. T 1623.
Cestius finding in what a disagreeable manner he was surrounded, and that it would
be impossible to retreat within sight of the enemy, devised a scheme to favour his escape.
Having stationed near four hundred of his most gallant troops on the tops of the houses,
he ordered that they should act the part of centinels, calling as loud as they were able
to the watches and guards, as if the army was still in its encampment. While this plan
was going forward, Cestius collected his troops, and, during the night, marched to
the distance of about thirty furlongs. In the morning, when the Jews came to find
that the place had been deserted by the main body of the army during the night, they
were so enraged that they immediately attacked the four hundred Romans who had
acted as centinels, slew every one of them, and then instantly marched in pursuit of
Cestius; but his troops having obtained a whole night's march on them, and proceeding
with the utmost rapidity on the following day, it was not possible to overtake them.
Such were the hurry and confusion in which the Romans had fled, that they dropt
in the road all their slings, machines, and other instruments for battery and attack :
and these being seized by the pursuers, they afterwards made use of them against the
Romans. The Jews pursued their enemies as far as Antipatris : but finding it in vain
to continue the chace, they carefully preserved the engines, stripped the dead, collected
558 JEWISH HISTORY.
all the booty they could, and then returned towards Jerusalem, singing songs of triumph
for so important a victory obtained with a loss perfectly inconsiderable. In this
contest, there fell of the Romans and their auxiliaries three hundred and eighty cavalry,
and four thousand infantry.
When the news of the defeat of Cestius had reached Damascus, the Syrians deter-
ymincid to provide for their safety by the massacre of their Jewish neighbours, whom
they cut in pieces, to the amount of ten thousand, almost without opposition.
The more moderate Jews abandoned Jerusalem, and the Christians in a body are
said to have retreated to Pella. Such of their countrymen as were determined upon
resistance, held a meeting in the temple, in which they appointed the officers for
carrying on the war. Joseph the son of Gorion, and Ananus the high-priest, were
constituted governors in civil affairs, having a charge to superintend the city, and
especially take care of the fortifications. Jesus, the son of Sapphas, one of the high-
priests, and Eleazer, the son of the new high-priest, were sent into Idumea ; Joseph,
the son of Simon, was made commanderſof Jericho ; Manasses went beyond the river
Jordan; and John the Essene was dispatched to Thamna. The government of
Gophnitis and Acrabatene was given to John, the son of Ananias; and the two Gali-
lees to Josephus, the son of Matthias, to whom likewise submitted the gºvernment of
Gamala, the strongest place in the country. " * =
Each of these governors discharged his trust with pleasure, and managed with great
prudence. With regard to Josephus, as soon as he arrived in Galilee, he sºught to
ingratiate himself into the affections of the people, as an interest "...º.
atone for any trivial errors they might fall into. " He also reflected, that theiádmitting
persons of rank to a share in the government was a ready way to maká, them his
friends ; and that the most effectual method of obliging the people at large would be
the employing such of the natives as were popular in all public business. The method
Josephus took was as follows: he selected a council of seventy from among the
oldest and wisest men of the nation. To this council he deputed the government of
Galilee, restraining them in a few particulars only. These seventy judges were dis-
tributed seven in each city, and empowered to hear and determine all common affairs,
agreeably to a plan which was prescribed to them : but the determining in capital cases
and matters of great consequence, Josephus reserved for himself.
The council of seventy thus disposed of, and domestic affairs regulated, Josephus
began to consider how most effectually to secure himself from foreign attacks. He
had no doubt but that the Romans would make irruptions into Galilee, and therefore
immédiately caused walls to be built round the defensible cities, viz. Jotapata, Ber-
sabee, Selamis, Pereccho, Japha and Sigoh, Tarichaea and Tiberias, and also the
mountain called Itabyr. In the lower Galilee, he fortified the caves near the lake of
Genezareth: in the upper Galilee, Petra of the Achabarians, Seph, Jaminth, and
Mero; with Seleucir, Soganes, and Gamala, in Gaulanitis. But the Sepphorites,
who were a rich people, and naturally of a martial turn, were permitted to build
their own walls. Gischala was walled in by Josephus’ command, by John, the son of
Levi. All the rest of the castles were fortified by Josephus’ immediate aid and
alirection.
Having obtained upwards of one hundred thousand men in Galilee, he supplied
them with arms which he had collected in various places. He next reflected on the
amazing power of the Romans, and what it was that contributed to render those people
so invincible ; and he was of opinion that it was owing to their strict, discipline and
regular obedience. As it was not in his power at present to discipline his people
as he wished, he determined to secure their obedience in the best manner he could :
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JEWISH HISTORY. - • . 569
and, for this purpose, he thought the Roman method of multiplying officers would
be effectual, dividing and subdividing officers of command beneath each other. And
this method he adopted. He appointed officers over tens, hundreds, and thousands,
all of them still subject to the superior commands of others. He caused his forces to.
be instructed to understand signals; to know the points of war by the sound of the
trumpet, distinguishing an alarm, a charge, or a retreat, by the different sounds ; to
comprehend the mode of fighting and the form of battle ; the method of attack and
retreat ; and how to second the distressed, and relieve those that might be fatigued.
He instructed them in the virtues of fortitude, to sustain mental or bodily distress,
admonishing them to shew themselves equally proof against trouble and danger.
He made use of the Roman discipline in all his warlike instructions, as what might
produce an equal force of authority and example. He told his soldiers, that if their
wish was to obtain his good opinion of their obedience in time of war, it would
become them previously to decline every act of unlawful violence ; to avoid all fraud,
pilfering, and robbery; that they should be strictly just in their dealings with every
one, and not think that what arose from the defraud of another could produce any
advantage to themselves. “Is it possible,” said he, “ for a war against the rights.
of conscience to prosper, when it is evident that both God and man must be our
professed enemies P’” In this manner did Josephus continue to admonish and instruct
his people, till he had formed an army agreeable to his own wish. He was now at the
head of sixty thousand infantry, two hundred and fifty cavalry, and six hundred select
men for his body guard, exclusive of four thousand five hundred mercenaries, on whom
he placed the utmost reliance. The expence of these men to the country was not
considerable; for all of them, except the mercenaries, were supported by cities.
These cities, while one half of the men were engaged in the wars, employed the other
half to provide necessaries for their associates; so that the men were mutual assistants.
to each other, as those who were in arms served to protect those who provided for
them. • - -
. The emperor, on receiving intelligence of the defeat of Cestius in Judea, was thrown
into the most terrible consternation; but he dissembled his alarm, ostentatiously
asserting that it was to the misconduct of his general, and not to their own valour,
that the Jews were indebted for victory; for he imagined that it would be derogatory”
to the sovereign state of the Roman empire, and to his superiority to other princes,
to betray a concern at the common occurrences of life. During this contention between.
his fear and his pride, he industriously sought for a man qualified to assume the im-
portant task of chastising the revolted Jews, preserving the cast in tranquillity, and
the allegiance of several other nations who had manifested a disposition to free them-
selves from the power of the Romans. Upon mature deliberation, Nero at length
judged Vespasian to be the only man possessed of abilities adequate to the important
enterprize. Vespasian was now arrived at an advanced age, and, from his early years,
he had been engaged in a continued succession of military exploits. The empire was,
indebted to him for the establishment of a peace in the west, where the Germans had,
revolted ; and he completed the conquest over Britain, attributing to the emperor.
the glory of triumphing over that country, which had not before been entirely subdued.
The years and experience of Vespasian, and his approved courage and fidelity; his
having sons for hostages of his loyalty, who, being in the vigour of youth, might, exe-
cute their father's commands; and his appearing to be favoured by the providence
of the Almighty; determined the emperor to appoint him to the command of his army
in Syria. Immediately upon receiving the commission from Nero, who accompanied
it with the strongest professions of find; he commanded his son Titus to lead,
370 *. Q JEWISH HISTORY.
the fifth and the tenth legions into Alexandria, and he himself departed from Achaia;
and, crossing the Hellespont, proceeded by land into Syria, where he assembled all
the * forces, and the auxiliaries which the princes adjacent to that province had
supplied. * *
On his arrival at Antioch, the metropolis of Syria, he found king Agrippa attended
by his troops, waiting to receive him. Hence he proceeded to Ptolemais, where the
people of Sepphoris, a city in Galilee, had assembled on occasion of his expected
arrival. These were a well-disposed people : and, being conscious of the great power
of the Romans, and desirous of making provision for their own safety, they acknow-
ledged Cestius Gallus as their governor previous to the arrival of Vespasian, binding
themselves to act in perfect obedience to his commands, even against their own coun-
trymen, and at the same time declaring their allegiance to the state of Rome, . They
received a garrison from Cestius Gallus, and solicited . Vespasian to grant them a
number of cavalry and infantry sufficient for their defence, in case of being attacked
by the Jews : with this request he readily complied ; for Sepphoris being the most
extensive and the strongest city of Galilee, he judged it expedient to keep so impor-
tant a place in a proper state of defence. -
From Ptolemais he dispatched Placidus with an army of six thousand foot and
one thousand horse, for the security of the city of Sepphoris within, and near which
they encamped; and, by their frequent excursions, greatly incommoded Josephus
and his friends. Josephus, to put a stop to these evils, determined to lay siege to
Sepphoris, but soon became convinced that such a design was impracticable. Placidus
now ravaged the country with greater fury than ever, putting all such of the inhabi-
tants as resisted to the sword, and reducing the rest to slavery. He then made a
fruitless attempt on Jotapata, the siege of which he was obliged to relinquish, though
with small loss. e
In the mean time, Titus repaired to Vespasian, his father, at Ptolemais, with much
greater expedition than it was supposed a winter march would permit ; and he there
joined the fifteenth, the fifth, and the tenth legions, which were esteemed to be the
{. disciplined and most courageous of the Roman troops. These were followed by
eighteen companies, besides -five companies and a troop of horse from Caesarea, and
•a troop of Syrian cavalry. Ten of these cohorts were composed of a thousand men
each, and the rest of six hundred and thirteen foot, and a hundred and twenty horse;
and the army was strengthened by auxiliaries supplied by neighbouring princes:
Antiochus, Agrippa, and Sohemus, furnished each two thousand infantry and one
thousand cavalry ; Malichus, king of Arabia, sent five thousand foot, most of whom
were provided with bows and arrows, and one thousand horse. The army amounted
to sixty thousand horse and foot, exclusive of the train of baggage, and a great number
of domestics, most of whom, having been trained to the practice of war, were but
little inferior to their masters in courage and dexterity.
Having formed the resolution of making an incursion into Galilee, Vespasian issued
marching orders to his troops, according to the military discipline of the Romans,
and departed from Ptolemais. The auxiliary forces being more lightly armed than
the rest of the troops, were ordered to march first, in order to reconnoitre the woods
and other places where it was supposed ambushes were stationed, and prevent sur-
prises from the enemy : they were followed by a party of infantry and cavalry, to
which succeeded a detachment formed of ten men from each company: next came
pioneers to level and make good the ways, cut down trees, and remove other obstruc-
tions: and then followed the general's baggage, and that of his principal officers,
under the convoy of a strong company of horse : after these Vespasian marched,
JEWISH HISTORY. 57].
attended by a chosen body of cavalry and infantry, a number of men provided with
lances, and a hundred and twenty of his own men selected from the same number of
squadrons of horse : the next in course were the engineers, with their various imple-
ments and machines of assault; and they were followed by the tribunes and other
officers, escorted by a select body of troops: the imperial eagle, preceding the rest
of the Roman ensigns, came next; the figure of the eagle was considered as an omen
of success in war, and as an emblem intimating that as the eagle was the sovereign of
all other birds, so were the Romans superior to the rest of mankind: the ensigns
of the Romans, which were deemed sacred, were followed by the performers on martiaſ.
irstruments of music, to whom succeeded the body of the army, drawn up six in front,
the officers attending to keep the men in rank and file, and preserve a regular discipline.
in every other respect: the domestics belonging to the several legions marched with
the infantry, and it was their business to take the necessary care that the baggage
was safely conveyed; and the procession was closed by artizans, purveyors, and other:
mercenaries, who were escorted by a company of infantry and cavalry.
Having marched in the above order to the frontiers of Galilee, Vespasian there en-
camped his army : he might have advanced farther, but his design was to inspire the
enemy with terror by the formidable appearance of his army ; and, by affording time
for their passions to operate, to render them less capable of resistance before proceeding
to an encounter ; and, in the mean time, he caused every necessary preparation to be
made for a siege. Vespasian was not deceived in this conjecture; for the news of his
approach threw the Jews into the most terrible consternation ; and Josephus’ followers,
who were encamped in the neighbourhood of Sepphoris, deserted their leader, even
before the enemy came in sight. Being thus abandoned, and finding that the spirits
of the Jews were entirely depressed, that the majority of the people had already
joined the enemy, and that the rest seemed inclinable to their example, he declined all
thoughts of prosecuting the war, and retreated to Tiberias, accompanied by a few of his
people who still maintained their fidelity.
Vespasian attacked Gadara; and as that city did not contain a sufficient number of
inhabitants to make a successful defence, he with little difficulty subdued it on the
first assault. The enmity they entertained against the Jews, and a principle of revenge
for the defeat of Cestius, induced the Romans to put the inhabitants of the town
promiscuously to the sword ; and, not satisfied with setting fire to the conquered city,
they burnt and utterly laid waste the neighbouring small towns and villages, and sub-
jected the inhabitants to slavery,'
Vespasian determined that his next expedition should be against Jotapata, which
was the strongest city in Galilee, and the place to which the Jews had fled in vast
numbers for refuge. He first, however, dispatched a select party of horse and foot,
attended with pioneers, to cross the mountains, and form a passage, the road being at
that time wholly impassable for horse, and extremely difficult for foot. This work
was completed in the space of four days, so that the whole army was able to proceed,
without inconvenience. The next day being the twenty-first of the month Artemisius,
Josephus escaped from Tiberias, and threw himself into Jotapata ; a circumstance
which much encouraged the garrison, while it stimulated the Romans to make the more
Yºgºrous attack, as they hoped, by taking the general, to reduce to submission all the
Galilean revolters. *
On the next day Vespasian began his march, and arrived in the afternoon to Jotapata.
He established his camp on a hill about seven furlongs to the north of the city, intending
tº alarm the enemy by the formidable appearance of his army. The inhabitants were
so terrified that they kept within their wº, while the Romans were too fatigued to.
• 2
#72 JEWISH HISTORY.
*ttempt any exploit the remainder of that day. On the following morning the Romans
began to assault the city, which was defended with great bravery, Josephus, at the head
of the Jews, making a furious assault upon the enemy, and compelling them to retire.
The pressing necessities of the Jews provoked them to acts of the most desperate
yalour, while the resentment of the Romans was roused by the obstinate resistance
which they experienced. On one side were to be discovered the most consummate
courage and military skill, on the other the most ferocious and ungovernable rage.
Night, at length, parted the combatants, after the Romans had lost thirteen men killed,
and several wounded ; and seventeen of the Jews had been slain, and about six hun-
dred wounded. On the next day the besiegers renewed their assault, and still more
extraordinary instances of valour were displayed, the Jews not merely acting upon
the defensive, but making frequent sallies without regard to the numbers and strength
3. their enemies. Thus was the contest obstinately maintained for five successive
lays. -*. - * * w
The city of Jotapata is built on a rock, and on three sides are vallies of such sur-
prising depth, that a man cannot look down from the precipices without being seized
with giddiness. It is absolutely inaccessible, but upon the north where a part of the
city stands, upon the brow of the mountain ; but this quarter Josephus caused to be
strongly fortified and taken into the city, thereby precluding the enemy from taking
advantage of another mountain by which it is overlooked, and which, with other
mountains, so entirely enclose the place, that it can be seen but at a very small
distance. , . . . . - . . . a
Finding the place so admirably situated for defence, and that he had to contend
with an intrepid and determined enemy, Vespasian assembled a council of his principal
officers to debate on the means of obtaining victory. The issue of the deliberations
was, that a large.terrace should be raised on that side of the city which appeared
to be least capable of resistance. Immediately upon this resolution being taken,
Vespasian ordered his whole army to employ.themselves in procuring materials for
the intended work. Immense quantities of timber and stone were conveyed from the
adjacent mountains, and hurdles were formed to protect the Romans from the darts
and other weapons that were thrown from the city. Thus defended, they continued
to prosecute their design, in defiance of the innumerable darts, arrows, lances, and
large stones, which were continually thrown from above. What earth they had oc-
casion for was procured in the neighbourhood, and handed from one man to another.
The whole army being engaged, the work was continued without intermission, and
advanced with surprising rapidity; and the utmost efforts of the Jews to annoy the
enemy proved ineffectual.
The Roman army had now sixty machines employed in throwing lances, exclusive
of larger engines for casting arrows, javelins, stones, fire, &c. and these were managed
by Arabian and other skilful engineers. The operations were pursued with so
much vigour, that the space between the city wall and the mount could be no longer
occupied. The Jews, however, made frequent, sallies by surprize, destroyed the
defences, set fire to all the combustible materials they could find, and, in short, did all
possible damage to the works of the enemy. In spite, however, of that he sustained
from the repeated sallies made by the Jews, Vespasian caused his works to be advanced
upon the interval between the walls and the terrace, and connected his troops in a close
body, which answered the desired end. * &
The terrace being now raised nearly to a level with the city wall, Josephus considered
that it would reflect dishonour upon him if he should omit to engage in, as arduous a
task for the defence of the place as the enemy had undertaken for its destruction;
JEWISH HISTORY. &S
and therefore ordered the wall to be raised in proportion to the advancement of the
enemy's work, and to be kept at a sufficient height above the summit of the mount.
The workmen declined the undertaking, urging the impossibility of pursuing their
business, since they should be continually exposed to the enemy. However, Josephus
suggested the following invention as a defence against fire, stones, and other weapon; :
he caused large stakes to be fixed into the ground, and the raw hides of beasts lately
killed to be stretched upon them : on account of the yielding quality of the skins,
they scarcely received any impression from the lances and stones, and their moisture
damped the fire of the enemy. The workmen being perfectly secured through the
contrivance of Josephus, continued indefatigably industrious both by day and night;
and they soon erected a wall twenty cubits high, on which were formed towers and
strong embattlements. The Romans, who had entertained the utmost confidence of
subduing the city, were equally astonished and confounded by the depth of policy and
invincible resolution of their adversaries.
Vespasian now determined to turn the siege into a blockade, not doubting that this,
though it might be a slow way of subduing the enemy, would prove a very effectual
one. They had an abundance of corn and all other necessaries in the town, excepting
only water and salt, there being neither spring nor fountain in the city, and the people
having no water for their common uses but what descended in rain. . Josephus soon
found it necessary to limit his people to a daily allowance of water, with which they
became discontented, and refused to continue their work. At length he had recourse
to the following stratagem. Recollecting that there was on the west side of the city
a hollow or gutter in a place so little frequented that it was not likely to have been
observed by the enemy, he wrote to the Jews without the city to cause water and other
necessaries to be conveyed to him through this passage, enjoining them to be careful
that the messengers should be covered with the hides of beasts, and instructed to
walk upon their hands and feet, that in case of being observed by the watch, they
might be mistaken for dogs or other animals. An intercourse was thus maintained,
till the Romans at length discovered and blocked up the avenue.
At length Vespasian, having observed that the terrace which he had been raising
had almost arrived at the height of the wall, determined to make use of the battering:
ram, which was an engine of immense size, resembling the mast of a ship : it had an
iron head formed like that of a ram, and, when used, its motion was somewhat similar
to the butting of that animal. It was suspended by large cables affixed to cross timbers
eramped together, and strongly supported. It bore upon the middle, and hung on
the balance like a scale beam; and, when put in a swinging motion, it struck with
. ºptiºns violence, that the strongest wall could not long resist its repeated
attacks.
Conscious that the longer the siege was delayed the difficulty of conquest would be
increased, since the enemy would be afforded leisure to make preparations of defence,
Vespasian ordered the slingers, archers, &c. to advance with their several machines
nearer the town, in order to beat off the Jews who defended the walls. This business
being executed, the ram was brought forward, being covered with hurdles and the hides
of beasts, for the purpose of preserving the machine from damage, and defending the
men who were appointed to conduct its operations. The first stroke of the engine
threw the Jews into a most terrible consternation ; and Josephus, knowing that the
wall could not possibly long withstand repeated batterings in the same place, ordered
a number of sacks filled with chaff to be lowered by means of ropes ; and though the
assailants frequently changed the direction of the machine, its intended effects were
constantly defeated by means of the chaff-sacks which were interposed to defend the
574 JEwish History.
wall. At length the Romans affixed sharp, carving-irons to the ends of long poles,
and therewith cut the ropes which suspended the sacks. The wall being newly repaired,
had not yet acquired a hard consistence sufficient to resist the ram which now per-
formed its office without impediment. . The Jews, who had now a most alarming
prospect of speedy destruction, collected a quantity of pitch, sulphur, and other com-
bustibles, which they set fire to in three several parts of the enemy's works, and the
flames instantly communicating to the habitations, implements of war, &c. of the
Romans, the whole were consumed in a very short time. &
An heroic exploit performed by Samaeas, who was a native of Paab in Galilee, and
the son of Eleazer, deserves to be transmitted to posterity. He cast down a stone
of great bulk with such surprizing force, as to break off the head of a ram, and then
leaping into the midst of his enemies, he seized the head of the machine, . which he
carried to the foot of the wall, where he remained till five arrows were fixed in his
body :, in this condition he remounted the wall; and without betraying the least
symptom of an abatement either of constancy or courage; he remained some time an object
of º; admiration, till at length he fell, still grasping the trophy he had so heroicly
3CQUllred. tº
}. Romans having repaired the ram towards the evening of the same day, employed
it against that part of the wall which had already received damage. Vespasian received
a wound from an arrow which was nearly exhausted, and therefore incapable of doing
him an important injury. Great numbers of the Jews fell by the arrows and stones of
the enemy, but the remainder continued to defend the walls with undaunted brayery.
However, they fought under great disadvantages ; for the town being illuminated by
the fire which they used to annoy the enemy, they were exposed to open view, while
they could not discern even the engines from which the Roman weapons were dis-
charged. The violent noise occasioned by the engines, the dead and wounded falling
from the walls, the shrieks and dismal lamentations of men and women both within.
and without the town, were rendered still more horrible by the continual echo of the
mountains ; the town ditch was running with human blood, and crowded with carcases
heaped high enough for an enemy to have mounted thereon, and make an assault.
An immense number of the Jews were killed and wounded ; notwithstanding which
the defence was sustained during the whole night with astonishing bravery, in defiance
of the enemy's machines, which were kept incessantly at work. At break of day the
wall gave way ; but even in this dreadful extremity the Jews persevered in their
generous endeavours to preserve the liberties of their country, by exposing themselves
in the breach to prevent the enemy crossing the ditch, and pursuing the advantage they
had obtained. To give an adequate idea of the horrors of the night surpasses every
power of description.
The Romans having received some refreshment after the extreme fatigue of the night,
early on the succeeding day Vespasian issued orders for every preparation to be made
necessary for renewing the siege, and for pursuing measures for deterring the Jews
from appearing in the breach. He caused a party of the most courageous cavalry
to dismount, and drew them up in three divisions : these men being armed, and
carrying pikes in their hands, were first to enter the town ; and they were seconded.
by a chosen body of foot. The rest of the horse were ordered to invest the moun-
tainous parts of the city, to prevent the escape of the Jews after the conquest of the
place. The archers, with their bows and arrows, and the slingers and engineers,
were the next in order. A number of men provided with ladders were ordered to
attempt scaling parts of the wall which had not been injured, with a view, by making a
diversion, to weaken the force by which the breach was defended.
JEWISH HISTORY. * 575
Being apprised of the enemy's design, and conscious that little danger was to be
apprehended from the Romans employed with the scaling-ladders, Josephus opposed
to them only such men as were enfeebled by age, or such as had not recovered from
the fatigue of the preceding night: but in places where the wall had suffered even
in but a small degree, he stationed such soldiers only as were of approved fidelity
and resolution; and he put himself, with five of his most intrepid followers, at their
head, in order to receive the first assault. He enjoined his people to disregard the
shouts of the enemy, and either to defend themselves from the arrows shot by the Romans
by means of their shields, or to retire a little till their quivers were exhausted. He
informed them, that if the enemy should proceed to advance their bridges, every
possible effort of valour must be exerted, since all considerations for preserving the
country must then give place to the noble ardour of wreaking vengeance upon the
conquerors : he added, that if the Romans proved successful, it must be expected
that the fathers, wives, children, and the other dearest friends and relations of his
soldiers would fall miserable victims to their cruelty and rage.
The common people, women, and children, observing the adjacent mountains glit-
tering with arms, the town surrounded by three armies, the enemy marching with drawa
swords to the weakest part of the wall, and the archers preparing to discharge their
arrows, joined in lamentations that could not have been exceeded, had the place been
actually subdued. The outcries of these people greatly affected Josephus; and lest
they should dispirit the soldiers, he ordered them to their respective habitations, under
a strict injunction of silence. He then repaired to the station he had chosen, totall
regardless of the scaling-ladders, his attention being engrossed on the manner of the
pnemy’s assault. -
Upon the trumpet being sounded, the Roman troops united in martial shouts; and
no sooner was the signal given, than such an immense number of arrows was discharged
as to obscure the sky. In obedience to their instructions, the Jews gave no attention
to the clamours of the enemy, and defended themselves with their shields. When the
enemy brought their, bridges forward, the Jews attacked them with surprising fury,
with equal skill and intrepidity, throwing them off as fast as they mounted, and they
became more undaunted in proportion as the danger increased. They were under a
great disadvantage, by being kept to hard duty without any intervals of relief; while
the Romans had a constant supply of reinforcements to take the places of those who
were either fatigued or repulsed. The Romans collected themselves as close as possible
together ; and, throwing their long bucklers over them, they proceeded to the wall of
the town, appearing to be an entire and impenetrable body. *
The extremity to which Josephus was now reduced suggested to him a new means
of defence. He caused a large quantity of oil, of which there was a plentiful supply
in the town, to be boiled, and, with the vessels in which it was heated, cast from the
walls upon the Roman soldiers beneath. The scalding fluid passing through the
interstices of their armour, occasioned the Romans most exquisite torture, it having
the quality of long retaining heat, and threw them into the greatest disorder. This
armour being buckled and braced, they were unable to relieve themselves ; and the oil,
flowing from head to foot, consumed their flesh like fire. Some were thrown into
the most violent contortions, others were drawn nearly double by their pains, and many
fell from the bridge to the ground, and those who attempted to escape were prevented
by the Jews.
During the above calamity, the Romans displayed a wonderful degree of intrepidity,
nor was the policy of the Jews less remarkable. The former, notwithstanding their
miserable condition, engaged in a competition for surpassing each other in pressing
M76 JEWISH HISTORY.
upon their adversaries, who availed themselves of another project for impeding their
progress. They poured boiling fenngreck upon the bridge, which rendered the boards
so slippery, that the Romans were neither able to stand to their arms or retreat : some
of them fell upon the planches, and were trampled to death by their own people; and
others falling still lower, were exposed to the weapons of the Jews. Many of the Ro-
mans being slain, and a great number wounded, towards evening Vespasian sounded a
retreat. Only six of the Jews were killed, but the number of wounded amounted to
upwards of three hundred. It was on the twentieth day of the month Desius that this
action took place.
The Roman general was desirous of complimenting his soldiers for the bravery they
had shewn, and consoling them for the ill success they had experienced : but instead of
finding their spirits depressed as he expected, they expressed the utmost anxiety for
proceeding again to action ; and therefore he ordered his platforms to be raised still
higher, and towers fifty feet in height to be erected thereon ; and, for the purpose of
keeping their towers steady by their weight, and defending them against fire, that they
should be entirely covered with iron. The most skilful marksmen and engineers, pro-
vided with machines, darts, and other implements, were stationed in the turrets, whence
they greatly annoyed the enemy who were exposed to their view. The Jews, being
unable either to avoid the weapons or discern the people by whom they were discharged,
were under the necessity of quitting the breach ; but they still continued to maintain
a most resolute defence, though the loss they daily suffered considerably czceeded that
of the Romans.
The platforms were at length raised higher than the city wall ; and on the forty-
seventh day of the siege, a deserter communicated to Vespasian the state of the town,
representing that, through the loss of men, and the hard duty which the survivors were
obliged to perform, the garrison was so reduced that it must necessarily surrender
to a vigorous attack, and more especially if advantage was to be taken of a favourable
opportunity for making the assault by surprize; and he advised the Roman general
to attempt the enterprize about day-break, when the Jews would be unapprehensive of
danger and unprovided for defence, and the vigilance of the guard abated by fatigue
and an inclination to sleep. Being sensible that the Jews possessed a remarkable fidelity
to each other, which the most excruciating torments could not force them to violate,
Vespasian put no confidence in what the deserter had related. He had been witness
to a recent instance of the amazing constancy and resolution of the Jews in the case of
one of Josephus’ people, who, being made a prisoner, and interrogated respecting the
state of the city, refused to divulge a single circumstance, and persisted in that resolu-
tion till his death, notwithstanding the application of crucifixion and other excessive
torments. Considering, however, that the information of the deserter might possibly
be founded in truth, and that no ill consequences were likely to ensue from his appearing
to believe that to be the case, he ordered the -man to be secured, and every necessary
preparation to be made for the attack.
The Roman army began a silent march at the appointed hour, and proceeded by the
walls of the town, being led by Titus, accompanied by Domitius Sabinas, and some
chosen men from the fifteenth legion. They put the centinels to death, cut the throats
of the guards, and entered the city : they were followed by the tribune Sextus Cerealis
and Placidus, with the troops under their command. Notwithstanding it was open
day when the Romans gained possession of the fort, and made themselves masters of the
town, the garrison was so exhausted and fatigued by incessant labour and watching,
that they entertained no idea of their danger till the enemy had actually gained their
point ; and even those who were awake were aſmost equally strangers to the misfortune;
JEWISH HISTORY. g 577
ºf
for they could not clearly distinguish objects on account of a thick fog which then
prevailed and continued till the whole Roman army had gained admittance to the city.
The recollection of their sufferings in the siege suppressed every sentiment of humanity
and compassion in the breasts of the conquerors, who threw many of the Jews from the
top of the fort; others, who had courage and inclination to offer resistance, were either
pressed to death by the immense crowds of the enemy, or forced down precipices and
killed by the ruins which fell from above. . Many of Josephus' particular friends,
being unwilling that the Romans should acquire the reputation of taking away their
lives, retired to a remote part of the city, where they died by the hands of each
other. 3,
Such of the guards as first observed the city to be taken fled to a turret towards the
north, where they were attacked by the enemy, against whom they for some time made
a good defence; but being oppressed by numbers, they offered to capitulate: their
proposals, however, were rejected, and they died with great resolution. . The Romans
might have valued themselves on gaining the victory without the loss of blood on
their side, had it not been for the fate of Autony, a centurion, who was treacherously
murdered in the following manner : a number of Jews having fled for refuge to the
caves, one of them called to Antony for quarter ; the centurion immediately stretched
forth his right hand, thereby indicating his compliance, when the Jew basely stabbed
him in the groin with a dagger, and caused his death gº
Every Jew who was met by the Romans on that day was put to instant death :
and, during some following days, they carefully searched the subterraneous, and other
secret places for the survivors, all of whom, excepting women and children, they
destroyed. The whole number of Jews slain amounted to forty thousand, and the
prisoners were twelve hundred. In obedience to the orders of Vespasian, the castles
were burnt, and the city was intirely laid in ruin. The Romans became masters of
Jotapata on the first day of the month Panemus, in the thirteenth year of the reign
of Nero.
On the third day after the termination of the siege, Josephus was discovered to have
concealed himself in a large cave along with forty other distinguished Jews. He was
at length prevailed upon to surrender himself to Vespasian, whose accession to the
empire he pretends to have predicted, and by whom he appears to have been treated
with the greatest respect.
While the main army was occupied in the siege of Jotapata, a detachment was sent
under the command of Trajan to attack Japhtha, a very strong city of Galilee. This
was taken with great ease, and fifteen thousand of the Jews perished on the occasion.
About the same time, a large number of the Samaritains collected upon mount Gerezim,
where they meditated a rebellion. The Romans' first surrounded them with a trench,
and then offered them mercy, on their refusal of which they were put to the sword,
to the amount of eleven thousand six hundred men. Soon after these events, Vespasian
proceeded to Caesarea, the most considerable city of Judea, where he intended to remain
during the winter.
A great concourse of people, composed of rºvolters from the Romans and fugitives
from the conquered cities of the Jews, had now assembled, and were employed in re-
building Joppa, which had been destroyed by Cestius. The banditti, being unable to
procure the means of subsistence on account of the desolate state in which Cestius had
left the country, constructed a number of vessels for the purpose of perpetrating
robberies on the sea ; and, by their piratical practices, they proved a great obstruction
to commerce on the Syrian, Phoenician, and Egyptian coasts. Vespasian, being ap-
prised of their proceedings, dispatched a body of cavalry and infantry to Joppa ; and
4 E
††8 JEWISH HISTORY.
the troops found.but little difficulty in gaining admittance by night to the city, it being
but indifferently watched and guarded. The inhabitants were so greatly astonished
by being thus surprized, that they had not power to attempt the least resistance, but
fled with great precipitation to their vessels, and remained that night at sea beyond the
reach of the enemy's weapons. .
Though Joppa is a sea-coast town, it has no port : the shore is exceedingly craggy
and steep : on each side of the town stands a pointed rock, projecting a considerable
space into the sea, so that when the wind prevails a more dangerous situation for ship-
ping cannot be imagined.
At break of day, the wind, called by the people of the country the black north, arose,
and caused the most terrible tempest that had been known : the vessels of those who
had escaped from Joppa, by being thrown against the rocks, or dashed with great
violence against each other, were broken to pieces : some, by dint of rowing, endea-
voured to avoid being foundered by keeping in the open sea, were tossed upon moun-
tainous billows, and then precipitated into the most profound abyss of waters, and
great numbers of the vessels sunk. During this violent contention of the elements,
the noises occasioned by the dashing of the vessels, and the lamentations and outcries
of the miserable people, were dismal and terrifying beyond description. Many of
the people were washed away by the billows, and dashed against the rocks ; some were
drowned ; others fell upon their swords, and several perished on board the wrecks ;
and, in short, the water was covered with the blood of the deceased, whose carcases
were dispersed upon the coast. During this shocking scene, the Roman soldiers
waited to destroy those who should be driven ashore alive. It was computed that four
thousand two hundred bodies were cast upon the shore by the waves.
The Romans having obtained possession of Joppa without being under the necessity'
of proceeding to a battle, they soon laid the place entirely in ruins. It was the fate
of this city to be twice subjected to the Roman power in a short space of time. Lest
Joppa should again be inhabited by pirates, Vespasian fortified the castle, and esta-
blished a garrison therein sufficient for its defence: he also left a strong body of horse
to set fire to and destroy the towns and villages, and lay waste the adjacent country,
which, in obedience to the command of their general, they punctually executed.
A considerable personal esteem for Vespasian, a disposition to shew himself faithful
to the Romans, the desire to preserve his subjects in a state of tranquillity, and perhaps
a secret wish to mitigate the distresses of his countrymen, induced Agrippa to cul-
tivate the acquaintance of Vespasian, and to invite that Roman general to visit him at
Caesarea Philippi. Here Vespasian spent the term of twenty days in uninterrupted
feastings and rejoicing, attended with his army. At length, having heard that Tari-
cheae had revolted, and that Tiberias was about to follow its example, he determined
to shew his kindness to Agrippa by immediately reducing these places, which belonged
to the government of that prince, Vespasian having marched against Tiberias, the
more numerous part of the inhabitants intreated and received his mercy, while Jesus,
the son of Tobias, and the faction which he commanded, retired to the neighbouring
city of Taricheae.
Having departed from Tiberias, Vespasian encamped his army between that city" and
Taricheae ; and, conceiving that the intended siege would occupy a considerable time,
he fortified the camp by erecting a wall. Taricheae, like Tiberias, is situated upon a
mountain, and Josephus had constructed a wall, encompassing it on every side, except
on that where it is fortified by the lake Gennesareth, and the circuit of this wall was
nearly equal to that of Tiberias. Nature and art had contributed to render the place
exceedingly strong, and it was inhabited by the most desperate of the revolters.
JEWISH HISTORY. 579
At the commencement of the insurrection, the people collected great quantities of
provisions; and, being sufficiently provided with men and money, they were under
little apprehension of being subdued. They had a numerous fleet of armed vessels on
the lake, in which they meant to embark in case of being repulsed on shore.
Jesus and his associates, regardless of the force and discipline of the enemy, made
a violent assault upon them while they were employed in forming intrenchments and
other fortifications, and dispersed the pioneers, and did considerable injury to the Roman
works. The Romans pursued them to the lake, where they took shipping; and,
having proceeded beyond the reach of the Roman darts and arrows, they cast anchor,
and ranged their vessels in order of battle.
In the interim, Vespasian received intelligence that a great number of Jews had
assembled or a plain adjacent to the city, in consequence whereof he dispatched a body
of six thousand chosen cavalry, under the command of his son, to make discoveries.
Titus marched to reconnoitre the situation of the Jews ; and finding them to be much
more numerous than the troops under his command, he sent intelligence thereof to
Vespasian. Though many of the troops under Titus were greatly alarmed by the
º force of the Jews, the majority of them still preserved an undaunted reso-
ution.
Antonius Silo was at the same time dispatched by Vespasian with orders to lead a
body of two thousand archers to occupy a mountain facing the town, and assault the
Jews who were appointed to defend the walls ; and this they punctually observed.
Being desirous of rendering his army more formidable in appearance than it was in
reality, Titus arranged his men in a line answering the front of the enemy's forces;
and he himself made the first assault, being followed by his people with loud exultations
and military shouts. The Jews, who were astonished at the intrepid manner of the
charge, made a faint resistance ; but being soon thrown into disorder, many were
beat down and trampled to death by the cavalry, and others fled towards the city.
The fugitives were closely pursued by the Romans, who, through the swiftness of their
horses, being enabled to attack them again in front, drove back many who were en-
deavouring to take refuge within the walls. Great numbers were slain, and but few,
if any, escaped, excepting those who were so fortunate as to get into the city.
At this period a violent insurrection took place between the natives of Taricheae and
the strangers who inhabited the city. The natives urged that they had ever been
averse to engaging in the war ; but the advantage gained by the Romans was the prin-
cipal cause of their discontent. The strangers, of whom there were great numbers,
opposed the citizens in the most outrageous manner. Titus, being near the wall,
soon understood that outrage and dissension prevailed in the town ; and, determining
to take advantage of so favourable an opportunity, he mounted his horse, and being
followed by his troops, he rode with great speed to that quarter of the town which
is towards the lake, and he was the first man who entered the city. So astonished were
the Jews at the intrepid behaviour of Titus, that they had not power to offer the least
obstruction to his progress. Jesus and his associates escaped into the fields : some of
the people fled towards the lake, and fell into the power of the Romans ; others were
slain while endeavouring to get into their vessels, and many were drowned in the
attempt to save themselves by swimming. Some resistance was made by the strangers.
who were not able to escape with Jesus ; but the natives of the town readily yielded
to the Romans, from whom they expected favour, from the consideration that they had
disapproved of engaging in the war, and been compelled to take up arms.
The faction being subdued, Titus.granted quarter to the natives of Taricheae. The
insurgents who had embarked upon the lake proceeded to as great a distance as:
- 4 E 2 -
580 JEWISH HISTORY,
they possibly could from the enemy. Titus dispatched intelligence of the enterprize
to Vespasian, to whom it afforded great satisfaction ; for the reduction of Tarichea,
was considered as a most material point towards a termination of the war in favour of
the Romans. Titus now ordered a guard to invest the city, lest any of the Jews should
effect an escape ; and he went to the lake of Gennezareth on the following day, and
commanded a number of vessels to be constructed for the purpose of pursuing those
who had made a retreat by water. There being a great number of workmen, and a
plentiful supply of materials, the vessels were completed in a few days.
The vessels being prepared, Vespasian embarked in pursuit of the Jews who had
escaped on the lake of Gennesareth. The fugitives had now no probable views of
escaping the vengeance of the enemy; for the shore being wholly occupied by the
Romans, they could not disembark without meeting inevitable destruction ; and their
boats, beside being too small, were so slightly built, that they could not expect to prove
victorious in a naval engagement. The Jews endeavoured to annoy their adversaries by
casting stones, and by other means which proved equally ineffectual ; for the weapons
they discharged served only to cause a noise by meetitig the vessels or arms of the
Romans, who were well defended against every assault they could make : when they
attempted a close encounter, they were either put to death by the sword, or their
vessels overset and the men drowned. Some of the Romans fought at a distance, and
made great havoc with their darts and arrows ; others boarded the vessels of the Jews,
and cut the men to pieces with their swords. Several of the Jewish boats were con-
quered by being inclosed within the two divisions of the Roman fleet. Such as at-
tempted to save themselves by swimming were put to death by lances and darts, or
sunk by being over-run by the Roman vessels ; and those who were urged by despair
to attempt saving themselves by getting on board the enemy's fleet, had their hands or
heads instantly severed from their bodies. At length, the Jews were driven to such
extremity, that they pressed into the middle of the Roman fleet in order to get to shore.
Ilorror and destruction now prevailed in the greatest variety of forms: great numbers
of Jews were killed on the water, but the carnage was much more terrible on shore ;
the lake was discoloured with blood, and the banks were covered with the bodies of
the slain. . In a few days the carcases putrified, and infected the air to such a degree
as to render life almost insupportable ; and even the Romans lamented the barbarity
which had produced so terrible a calamity. The Jews who were siain when the
Romans assaulted the city, and those who perished in the naval encounter, amounted to
six thousand five hundred.
The engagement being concluded, Vespasian summoned a council of all his prin-
cipal officers to assemble in the city of Taricheae; and, placing himself upon the
tribunal, he entered upon deliberations as to what measures were most adviseable to be
pursued in regard to the strangers. The council opposed shewing mercy to the stran-
gers, urging that they would be dangerous to the princes into whose dominions they
might retire, since they would indisputably avail themselves of every opportunity
for promoting troubles and insurrections. Vespasian was convinced that they were
unworthy of mercy, and so sensible of their abandoned dispositions, that he entertained
not the least doubt of their attempting the destruction even of the very people to whom
they might be indebted for the preservation of their lives; but what means to adopt
he was at a loss to determine ; for he knew that if he put the strangers to death in
the city, it would prove a circumstance productive of infinite affliction to the natives,
who, having surrendered to him, had received his promise of shewing favour to his
prisoners. The council argued that, from the nature of circumstances, he was under
no absolute obligation to observe a rigid conformity to the condition, and that the case
t
JEWISH HISTORY. 58!
must be decided by a regard to the public welfare : Vespasian coincided in this
opinion, but determined not to irritate the natives. He permitted the strangers to
depart, having first commanded them to take the road to Tiberias, and stationed a
number of Romans on the road to prevent their escape. When they had got within
the town, the Romans made them prisoners ; and, upon the arrival of Vespasian, he
ordered them to be confined in the amphitheatre, where he caused those who were
superannuated, as well as those who were judged to be too young to bear arms, to be
put to death; and the number of those who perished in consequence of the general's
order was twelve hundred. He sent six thousand of the most athletic men to Nero,
to be employed in working upon the Isthmus ; three thousand four hundred were sold
into slavery; he presented a great number to Agrippa, to be disposed of as his dis-
cretion should dictate ; and these people were sold by the king. The remaining part
of the incendiary fugitives, whose restless disposition had prompted the revolt, were
Hipponians, people of Gaulanitis, Gadara, and Trachonitis. -
Gamala and Giscala yet remained-unsubdued. Gamala stood on the lake of Tiberias,
opposite to Taricheae, and belonged to the government of Agrippa. It was built on
the cliff of a rock rising from the midst of a high mountain : it had crags on the front
and back part of it, and took its name from its resemblance to the back of a camel.
Its natural strength was increased by art, and its inhabitants defended it with so much
Persevering valour, that king Agrippa could obtain no advantage over the place during
a siege of seven mouths. At length, however, it was attacked by Vespasian, who
entered it with a part of his troops, but was repulsed with great slaughter. The siege
continued, notwithstanding the distresses of the inhabitants, who suffered much from
famine and the destruction of their houses, till the twenty-second of the month Hyper-
beretaeus, on the night of which three soldiers having secretly undermined the tower,
it fell, and thus opened a passage for the enemy. -
The Romans were now induced to think of entering the town ; but they had suffered
so much in their late attempt, that they waited for some time undetermined how to act.
In the interim, Titus arrived ; and was so mortified at the disaster which the Romans
had met with during his absence, that he immediately selected two hundred of his
prime cavalry, and a body of infantry, and marched quietly into the city unopposed.
An alarm of this proceeding being given by the watchmen, the news of it was instantly
spread through the place; and was no sooner known, than the citizens fled in the ut-
most confusion to the castle, taking their wives and children with them, and crying
and exclaiming as if they were distracted The soldiers under Titus destroyed some
of them, while others, who could not get into the castle, strolled about heedless whi-
ther they went, till they fell into the hands of the Roman guards. In a word, the streets
flowed with blood ; nothing was to be heard but the groans of the wounded, and nothing
seen but death in its most horrid forms.
Vespasian's business was now to attack the castle ; and, for this purpose, his whole
army was drawn towards that spot. This castle was situated on the point of a rock
remarkably high and steep, surrounded by a number of precipices and crags, and almost
inaccessible. This being its situation, the Romaus could neither reach the Jews from
below, nor avoid the stones and shot with which they were assaulted from above. ... But,
at this juncture, Providence seemed to determine in favour of the Romans, and decree
the destruction of the Jews; for a violent wind drove the Roman arrows upon the Jews,
and prevented their reaching the Romans, or blew them wide of the mark, 'This gust
of wind was likewise so strong, that the besieged were unable to make their defence,
or even to see the enemies with whom they had to contend. These advantages in
$82 º JEWISH HISTORY..
favour of the Romans were so great, that they soon became masters of the mountain,
which they instantly surrounded; and, in resentment of their former unsuccessful
attack, they put to the sword all who fell in their way, the unresisting, as well as their
immediate opponents. Some were so driven to despair by the horror of their situation,
that they threw themselves, with their wives and children, down the precipice from the
castle ; and in this way about five thousand perished, while only four thousand were
slain ; so that a greater number of the Jews were sacrificed to their own fears than
were destroyed by the Romans. The latter, however, in the fury of their rage, threw
the very infants down the rocks; nor shewed mercy to a single person they seized,
except the two daughters of the sister of Philip, the friend of Joakim, a man of dis-,
tinction, and heretofore one of Agrippa’s generals. .
Giscala did not make any long resistance; for the inhabitants in general were dis-
posed for peace, most of them being husbandmen, and therefore desirous to preserve their
farms from ruin : yet there were some among them who were less peaceably disposed,
at the head of whom was John, an artful and enterprizing man, who was devoid of all
honour, and fond of promoting disturbances for the advancement of his own interest.
This man, finding that the citizens were determined to surrender, escaped with his
followers in the night, and advanced by rapid marches to Jerusalem. The reduction of
Giscala put a final period to the war in Galilee. • *. • *
The Jewish nation were now divided into two very opposite parties: the one,
foreseeing that the war, if continued, would produce the ruin of their country, were
desirous to end it by a speedy submission to the Romans: the other, who imbibed the
principles of the Gaulomitish faction, delighted in nothing but havoc, spoil, and murder,
and opposed all peaceable ineasures with an invincible obstinacy. This latter party,
which was by far the most numerous and powerful, consisted of the vilest and most
profligate characters, proud, cruel, and rapacious ; but, at the same time, addicted to
hypocrisy, they committed the most atrocious wickedness under the preteuce of religion.
In order to cut off every hope of accommodation, they had bound themselves by a
solemn oath never to lay down their arms till they had either extirpated all foreign
authority, or perished in the attempt. The contrary party opposed them with arms,
but were found unequal in the conflict, and suffered more from their countrymen
than even from the exasperated Romans. Not only the same cities, but even the same
villages and houses were frequently occupied by persons belonging to the different
factions; so that the horrors of civil war were extended throughout every part of the
country which had not yet been subdued by the enemy. -
The zealots began to exercise their cruelty in robbing and murdering all that opposed
them in the surrounding country, after which they easily entered Jerusalem with
Zechariah and Eleazer at their head. Here they were at first strenuously opposed
by the late high-priest Áianus, whose zeal upon this occasion Josephus highly com-
mends." He made a pathetic speech to the people, exhorting them to take up arms
against those abandoned men, who had by this time seized upon the temple, and con-
verted it into a place of defence, from which they sallied forth to commit the vilest
outrages and butcheries. They followed his advice, armed themselves without delay,
and, returning in great force, made a vigorous attack upon the zealots. The engage-
ment was on both sides fierce and bloody, and lasted a considerable time. At length
Ananus forced them from the outer cincture of the temple, and closely besieged them
in the interior parts of the sacred edifice, where he kept them closely besieged, and
would probably soon have reduced them, had it not been for the treachery of John of
*Giscala. He had found means to insinuate himself into the favour of the moderate
JEWISH HISTORY. . 583
party, who deputed him as an ambassador to offer the zealots terms of accommodation,
instead of which he persuaded them to hold out, and to call in the Idumeans to their
assistance. - . - . - * -
The Idumeans readily accepted the invitation, and marched, to the number of about.
twenty thousand, to the vicinity of Jerusalem. Here they found the gates shut against
them, and therefore encamped on the outside of the walls. As the next night proved
exceedingly tempestuous, the moderate party relaxed in their vigilance, and thus
afforded an opportunity to the zealots, who were besieged in the temple, silently to
unbar the temple gates, and, passing unperceived through the city, to open such of
the city gates as were nearest to the camp of the Idumeans. The Idumeans now
rushed in, and immediately proceeding to the temple, united with the zealots in an
attack upon the guards, many of whom they killed while sleeping, and others while they
were endeavouring to seize their arms. A short and dreadful contest ensued ; for
when it was known that the Idumeans were in possession of the place, all resistance
was given over. In every street was heard the most fearful exclamations, while the
women shrieked aloud for the loss of their protectors ; and the violence of the thun-
der and winds, aud the shouts of the zealots and Idumeans, rendered those clamours
still more horrible. In the mean time, the natural rage and ferocity of the Idumeans
were increased to such a degree, by the idea of their being excluded from the city in
such extremity of weather, that they spared no one, whether armed or kneeling to peg
their lives. The pleas of consanguinity and religion were equally made in vain:
a speedy death ensued; and such was their situation, that they could neither fight
nor fly. Even the fear of death combined with the rage of the enemy to accelerate
their fate ; for they pressed on each other with such vehemence, that it was impossible
for any of them to retire ; so that their very situation was such, that their enemies
dealt death among them at every blow. ſ)istracted by their unfortunate position,
some of them sought one death to avoid another ; and, in their despair, threw them-
selves from a precipice. In a word, the whole temple was surrounded with streams
of blood ; and when day-light came, it was judged that eight thousand five hundred
persons lay dead on the spot. -
*
However, the insatiate appetite of the Idumeans for blood was by no means ap-
peased ; for, turning their rage against the city, they plundered all the houses, and
sacrificed most of the inhabitants they met with : but they were not so intent on the
destruction of the common people as on wreaking their vengeance on the high-priests,
whom they no sooner found than they beheaded them, and trampled on their bodies,
insulting that of Jesus on account of the speech he had made from the walls, and that
of Ananus on account of his influence with the people. Nay, to such a height had
their impiety arisen, that they denied them the common rites of sepulture, though the
laws of the Jews, from reverence for the deceased, have provided that even crucified
criminals should be taken down and interred before the setting of the sun.
The cruel murder of Ananus and Jesus was no sooner effected, than the zealots and
Idumeans began to exercise the most horrid barbarities on the common people, whom
they destroyed without mercy as fast as they could seize them ; but persons of dis-
tinction, and particularly such as were in full inealth and vigour, they kept in prison,
in the hope that they would purchase their lives by coming over to their party ; but
this they refused to do, and every man of them died rather than combine with the
traitors. Their death, however, was made additionally dreadful by aggravated
torments. When they had been whipped till their bodies were ulcerated, the period
of their existence was finished by the sword. Those who were apprehended during
the day-time were crowded into prisons at night : as fast as they died, their bodies
584 - Jewish HISTORY.
were thrown out to make room for other wretched tenants, who were treated with
similar barbarity. The people were so terrified by these horrid proceedings, that
they did not even dare to shed a tear or heave a sigh for the loss of their friends, nor
even to bury their nearest relations. - Nay, they were afraid even to weep or complain
in their own houses or chambers, without first making a diligent search lest there
should be any listeners; since any marks of compassion for the deceased would have
been punished with death, so criminal was it deemed to possess the feelings of humanity.
Sometimes, indeed, they would throw a handful of earth on a dead body during the
night, and a few persons were bold enough to do this during the day-time. No less
than twelve thousand persons of some rank fell a sacrifice to this rage of party.
The Idumeans at length so strongly condemned this indiscriminate massacre, that
the zealots thought proper to set up a kind of tribunal, who should decide upon the
fate of those who were brought before them. Zechariah, the son of Baruch, was one
of the first who was brought before this mock court, which consisted of seventy-two
persons. They brought a long catalogue of heinous crimes to his charge, which
he not only repelled with the greatest ease, but so strongly represented their own
crimes, that they were struck with a sense of guilt, and pronounced him innocent.
The zealots upon this immediately murdered him, and expelled his judges from their
seats as unfit for their purpose. The Idumeans were so shocked at their conduct, that
they returned home, and left their allies to carry on the war alone.
By this time John of Gischala had swelled his ambitious views to such a degree,
that he even aspired to the sovereign power, though, in fact, he had for a long time
entertained an idea of this kind : wherefore, insensibly withdrawing himself from the
company of his old associates, he gradually engaged in his interest a number of aban-
doned miscreants, and formed a resolution of embarking on his own foundation. It was
a distinguished feature of the character of this man to impose his order in an autho-
ritative manner on others, and to treat their opinions with the most sovereign degree
of contempt ; and this he practised as the probable means of attaining the supreme
authority. Some of his new adherents joined him through a principle of fear, and
others from the motives of esteem and regard ; for he had the art of moving the
affections, and was fluent in words to a very eminent degree. Some of his followers
consulted their own security in their adherence to him, imagining, or hoping at least,
that whenever a scrutiny should be made into their former evil proceedings, they would,
in the gross, be attributed to him, as the first inciter of the irregularities. Many of
the martial part of his followers adhered to him on account of his abilities and manly
resolution ; while numbers of others receded from him through consideration of his
pride, and disdained to submit to the authority of him who had lately been their
professed enemy. But the circumstance that had more influence on them than any
other, was the aversion they had to be governed by any single person; and the idea
that if he once became possessed of unlimited power, it would not be an easy matter
to deprive him of it; and they also thought that those who should oppose his first
pretensions could have no reason to hope for his future favour. Having deliberated
on these matters, the people came to a resolution rather to abide all the perilous events
of war, than to submit to what they thought would be constructed into a voluntary
slavery. After this determination the faction divided themselves into zealots and anti-
zealots, John putting himself at the head of the latter. These parties now opposed
each other, and some trifling skirmishes ensued ; but these skirmishes were directed
more against the people than against each other ; for the view of each party was to
obtain the principal share of the booty by the exclusion of the other.
At this period, the city of Jerusalem was oppressed by the aggravated misfortunes.
Jewish History. 583
of war, tyranny, and edition. The populace, imagining that war was the most insup-
portable of º calamities, fled from their habitations to seek for protection among
strangers; and afterwards found that the protection which they could not obtain from
each other was to be met with among the Romans. - - -
A fourth misfortune, not less destructive to the Jews than any of the former, im-
mediately succeeded them. Within a small distance from Jerusalem was situated the
castle of Massada, which was equally celebrated for its antiquity, strength, and mag-
nificence. It had been erected by the antient Jewish kings, who considered it as a
royal treasury, a magazine for all the implements and necessaries of war, and a retreat
which might be safely used in cases of imminent danger. At this time it was in.
possession of a set of abandoned miscreants called the Sicarii, whose numbers were
sufficient to have totally destroyed and ravaged the country, though the acts they had
hitherto done were the effects of surprize and treachery. At this period, it happened.
that the Roman army was lying in absolute inaction, while the Jews, divided among
themselves, were distressing each other by every possible means ; and, on this occasion,
the assassins made a more vigorous attempt than ever they had done before. The
feast of unleavened bread now came on ; a festival that is celebrated by the Jews in the
most solemn manner, in commemoration of their deliverance from the slavery they had
undergone in Egypt, and their being conducted safely to the land of promise. . On the
night of this festival the insurgents surprised the town of Engaddi, into which they
entered, and conquered the people before they had even time to have recourse to their,
arins. They drove them furiously out of the town, and, in the pursuit, killed, above
seven hundred of them, the majority of whom were women and children : they then.
stripped their houses, and made plunder of all the ripe and seasonable fruits they could,
find, which they carried to Massada ; in their way to which place, they, in, like manner,
depopulated the towns, villages, and castles, and laid waste the country. A multitude
of abandoned people constantly coming in to join these depredators, their numbers were
daily increased. Till this period, Judea had remained in ease and quiet ; but on this.
irruption, the whole country became the scene of every kind of violence, and every
species of irregularity. As it is in the natural body, so it is when seditions prevail
in a city ; when the more noble parts are effected, the calamity has an influence on all
the rest. In the capital, when a part is disordered, the adjacencies consent to the con-
tamination, and suffer through the force of example. When the parties above-men-,
tioned had acquired all the plunder they could, they retired therewith into desert.
places, where they associated together, such numbers of the depredators joining their
forces, that they had the appearance of considerable armies sufficient to destroy cities
and lay temples waste. It is reasonable to suppose that the injured parties took every.
possible opportunity of revenge, when they could meet with those who had insulted.
them ; but this happened but very seldom ; for the robbers were generally, so diligent.
as to escape with their booty before their pursuers could come up with them. On the
whole, so calamitous was the situation of affairs, that every part of Judea felt a share.
of the distress with which the principal city was affected. - , “ . .
All the avenues were guarded with so much strictness and precautiºn by the factious
party, that not a single person could stir without imminent danger of his life : yet,
notwithstanding this vigilant and rigorous precaution, many persons found means to .
•lesert daily, who gave Vespasian an account of the situation of the place, and intreated,
his assistance to relieve such as yet remained in the city; representing that their attach-
inent to the Romans had already cost many of the citizens their lives, and that many
Maore were in danger of sharing a like fate from similar motives. Vespasian, concerned,
for the unhappy situation of the inhabitants, gººd his army to advance nearer to thee
- 4. F. *s a * - ©
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-- -
city; tidt with a view, as was imagined, to attack it by a regular siege, but with a
resolution to prevent any siege at all, by reducing iſiº. in its neighbourhood,
and thereby obviating any obstruction to his future views. . . . . . . .
Vespasian having arrived at Gadara, the most affluent and best protected town be-,
yond the river Jordan, and the principal place in the province, the most eminent of the
inhabitants sent commissioners to invite him to come to the place, and take it under his .
protection, which he did on the fourth of the month Dysirus. This the inhabitants,
who were a wealthy people, did with a view to the preservaiion of their own lives and
fortunes. The factious multitude were unacquainted with the meaning of this pro-
ceeding, farther than by Vespasian approaching the walls. The insurgents were
now totally at a loss how to act. They found it impracticable for the town to sustain
itself against so many internal and external enemies; for the Roman army was at hand,
and the majority of the citizens were their determined enemies. Now, therefore, they
thought to trust in flight for their safety; but they conceived that they could not
honourably adopt this plan till they had first revenged themselves on the authors of
their destruction. Having deliberated on this matter, they apprehended Dolesus, a
person equally distinguished by his merit and his extraction, and an object of envy for .
having advised the embassy above-mentioned. Having taken hirº into custody, they
gave orders that he should be put to death, and then that his dead body should be
whipped; and they privately left the town as soon as these orders were carried into
No sooner had the Romans approached nearer towards the city, than the inhabitants
went out to meet Vespasian, whom they conducted into the place with every testimony
of congratulation : and, after having taken the oaths of fidelity which are customary
on such occasions, they of their own accord destroyed the walls of the city, in order to
give a striking proof of their fidelity and peaceable intentions, by putting it out qf their
power to do any injury even if they were so disposed. This being done, Vespasian
bestowed on them a garrison of horse and foot for their protection, and then dispatched.
Placidus after the enemy with five hundred cavalry and three thousand infantry; after
which he retired to Caesarea with the remainder of his forces.
The fugitives finding that they were pursued, and that a party of horse gained
ground upon them, turned aside to the village of Bethennabris before the Romans had
got up to them. In this place there was a considerable number of stout young fellows,
some of whom they persuaded, and others they compelled to enter into their service ;
and, being thus reinforced, they sallied forth, and made a desperate attack on Placidus,
who, at the first, receded a little, but this only with a view to get the enemy farther
from the town; and this plan having answered his expectation, Placidus attacked
them when they were situated, so that he had an evident advantage of them, and
totally routed them. The Roman cavalry intercepted those who consulted their safety
by flight, while those who stood to their arms were destroyed by the infantry; in fact,
they were foiled in all their attempts. Their attacking the Romans was indeed a
presumptuous enterprize: they might have encountered a wall or a rock with equal
hope of success; for the Romans stood so close and firm, that it was not possible to
break their main body; and were so guardet by their arms, that darts and lances could
not affect them. On the contrary, the Jews were so ill protected, that they were
injured by every kind of assault, and reached by any kind of weapons; till, at length,
being irritated to the most violent degree of rage, they seemed abandoned to despair,
and threw themselves on the swords of their enemies, by which many of them perished ;
some were cut in pieces, others were trampled under foot by the horse, and others again
put to flight. Placidus exerted his utmost influence that mone of the fugitives should

JEWISH HISTORY. 587
get back again to the town; and as often as this was attempted by any of them, the
horse soldiers under his command interposed to prevent the carrying their scheme into
"execution.” They killed with their lances such of them as were within their reach,
and did everything in their power to intercept the rést. Some, however, who possessed
more strength and swiftness than their companions, reached the walls; and now the
guard were puzzled in the highest degree to know whom to admit and whom to ex-
clude; for they thought it would be extremely unreasonable to open the gates to.
their townsmen, and shut them against those of Gadara ; and, on the contrary, they
were fearful that if they opened them indifferently to all, the loss of the place might be
endangered ; as, in the end, it had like to have happened: for the Romans having
pursued some fugitives even to the wall, had nearly fallen into the town with them;
but with great difficulty the gates were shut, and the ingress prevented. Hereupon
Placidus made a vigorous attack on the place, which he urged with so great a resolu-
tion, that he became master of it, and took possession of the wall on the afternoon of
the same day. The common people, who had no means of defending themselves,
were put to the sword, and the others sought their safety in flight, carrying with them,
wherever they went through the country, the melancholy news of what had happened.
In the interim, the victorious party first plundered the houses, and then reduced the
place to ashes. . . -
It is true, that the misery hereby occasioned was sufficiently great ; but the matter
of fact was abundantly exceeded by the account of the reporters, who, wherever they
went, circulated a rumour that the whole army of the Romans was in pursuit of them.
This report alarmed the inhabitants of the country to such a degree, that almost all of
them abandoned their houses, retiring towards Jericho in immense numbers, as they
thought it the most safe retreat they could make, from its natural strength and its
populousness. Placidus pursued the fugitives as far as the river Jordan, his forces."
destroying, without distinction, as many of them as they could overtake. When
they arrived near the banks of that river, they found it impassable, as the waters had been
swelled by an uncommon fall of rain; and it was equally impossible to fly farther :
wherefore, in this situation, it became necessary to abide the event of a battle. Here-
upon the Jews planted themselves along the banks of the river, where, for some time,
they maintained their ground ; but their ranks being once broken, their loss, including
the drowned with those who were slain, became almost incredible. It was estimated
that fifteen hundred were killed on the spot, about two thousand made prisoners, and a
vast booty acquired in camels, oxen, and sheep. .
The Jews had never before experienced a defeat so capital as the present, which may
be more easily conceived than described. The public roads where they had passed
were almost covered with the dead; and the bodies of the slain so choked up by the
river Jordan, as to render it impassable, while great numbers floated down the several
streams that ran into the lake Asphaltites. - - .
A series of success now attending Placidus, he proceeded to the reduction of Bese-
moth, Julias, Abila, and other places, even down to the lake. In these he placed
garrisons of the most able, and those he could best trust, of the deserters from the
enemy. This being done, he embarked his troops, having first cleared the lake of all
those who had fled thither for refuge; and this he did in so effectual a manner, that
the Romans were soon in absolute possession of every place beyond the river Jordan,
even down to Machaeras. . . . . . . . . . . . . *
While these events were taking place in Judea, Vespasian received accounts that
Windex had revolted in Gaul, and therefore determined to put a speedy period to the,
war. With this resolution, he marched with his army from Caesarea to Antipatris;
and having regulated affairs for the space of two days, ravaged the country to the
borders of the toparchy of Thamna, and received the submission of Lydda and Jamnia,
He likewise took the towns of Bethabri and Caphartoba, situated in the centre of
Idumea; and, in this enterprize, killed more than ten thousand men, made slaves of
another thousand, and compelled the rest to seek their safety in flight. At length,
having determined to attack Jerusalem on every side, Vespasian erected a fort at Jeri-
cho, and another at Adida, in each of which he placed garrisons consisting of Romans
and auxiliary forces. This being done, he dispatched Lucius Annius to Gerasa with
a party of cavalry and infantry; and, on the first attack, that place was reduced by
storm. A thousand young men who were intercepted in their flight were destroyed
by the sword : great numbers of families were made prisoners, and the plunder was
given to the soldiers; after which the place was burnt, and the commander proceeded
in his depredations. Persons of property fled; but many were killed in the attempt
to escape. The ravage was universal : those on the mountains and in the valleys
felt equally the effects of the war. With regard to those who were in Jerusalem,
it was impossible that they should quit it ; for they who were friends to the Romans
were strictly watched by the zealots; nor did the zealots themselves dare to venture
out, lest they should fall into the hands of the enemy, who surrounded the town on
The death of Nero, and the revolutions which rapidly succeeded it, occasioned a
mighty change in the state of public affairs, and endangered the very existence of the
Roman empire. The Jewish war was therefore now esteemed an object of but trifling
consideration, and the several factions which divided the Hebrew nation were left
for some time at liberty, to tyrannize over the people, and to persecute each other with
relentless fury. |-
A fresh war now broke forth at Jerusalem. At this time there was a man born at
Gerasa, who was named Simon, who hed taken possession of the city. This man was
in the prime of his life, less artful and contriving than John of Gischala ; but he had
the advantage of him in youth, strength, and intrepidity. Now Simon was deemed
so dangerous a person, that the high-priest Amanus routed him from his government
in the toparchy of Acrabetana, and compelled him to take refuge among the Sicarii at
Massada. These abandoned people were at first so suspicious of him, that they, for a
time, compelled him to remain with the women he had brought with him on the first
Hoor of the fortress, while the rest of the people remained above. But when they came
to be better acquainted with him, and found how admirably he was adapted for their
purposes, they changed their opinion of him, and deputed him to command the parties
they sent out to rifle, and join the other troops in the plunder and depopulation of the
district of Massada. In the mean time, Simon endeavoured to inspire them with more
ambitious views (for his own thoughts were bent on obtaining the sovereign authority);
but this was in vain till he received advice of thc death of Ananus. This obstacle
to the dignity, after which he aspired, being removed, he repaired to the woods, where
he issued proclamations, offering bounties to all free-men, and freedom to all slaves,
who would enlist under his banners. Great numbers of abandoned and desperate
people were induced to join him on this occasion; and, by the assistance of these mis.
ereants, he assailed and pillaged the villages on the hills, the number of his people daily
increasing, till at length he descended into the lower countries, and spread terror through
all the cities within the limits of his expedition. His credit for courage and success
was such, that many persons of power and rank now came over to his interest, and the
-peºple of distinction in general made application to him, and paid him the reverence
and respect due to sovereign princes; so that he no longer appeared to be a cºmmander
JEWISH HISTORY. - 589
only of slaves and vagabonds. These successes indueed him to make several incursions
into the toparchy of Acrabetana and the greater Idumea, and at length he fixed his
retreat in the town of Nain, a place which he had before walled and fortified. He
found in the valley of Pharan a number of caverns, admirably adapted to his purpose ;
and he enlarged others, and converted them into magazines, stores, and granaries, for
the reception of such articles as he obtai.ied by plunder. Thus provided with forces
and provisions, it seemed to be the prevailing opinion that the principal view of Simon
was to make an attack on Jerusalem. In this opinion the zealots coincided ; and,
thinking that ill-consequences might arise from the permitting him thus daily to increase
in numbers and power, they determined to make one vigorous effort to suppress him
while it were yet possible to effect it. With this view they advanced in a body to
attack him at the head of his forces; but he received them in a manner that equally
demonstrated his courage and skill, and routed them with great slaughter.
Simon did not yet think his force equal to the attack of Jerusalem, but determined to
begin with an assault on Idumea, towards the borders of which country he immediately
marched an army of twenty, thousand men. Instantly hereupon, the principal people
of the Idumeans assembled an army of almost twenty-five thousand select, troops,
leaving likewise a sufficient number to protect the country against the inroads of the
banditti of Massada. With the forces above-mentioned the Idumeans waited for
Simon on the borders of their country; and, on his approach, a battle ensued, which
continued from the morning till evening, the destruction on each side being so equal,
that it was impossible to determine which party had the advantage. Both of them,
however, were sufficiently weary of the contest; for Simon withdrew his forces to Nain,
and the Idumeans retreated to their respective habitations. - " – .
Simon, having received considerable reinforcements to his army, took the field again
in a short time, being now stronger than on any former occasion; and, having encamped
near the village of Theche, dispatched one of his associates, named Eleazar, with a
message to the commander of Herodion, demanding that the castle of that name should
be delivered up to him. On his first arrival, he was received by the officers with
every testimony of military honour and respect ; but when they became acquainted
with the nature of his commission, they all drew their swords on him in a moment ;
whereupon, finding his escape impossible, he threw himself from the precipice of the
wall, and was killed on the spot. . . . . . *
The idea of the courage and power of Simon had now struck the Idumeans in so
forcible a manner, that they were by no means disposed to engage him, till they were
first well acquainted with the strength and situation of his army. On this occasion,
one of their commanders, named James, voluntarily undertook the office of a spy or
informer : and this he did with a generous appearance of public spirit, but, in fact,
with the most treacherous intentions. At this time, the Idumean party was encamped
at Olurus; and James being commissioned to act for them, he repaired to Simon.
When some conversation had passed between them, he made a solemn compact with
Simon to deliver up the whole country to him, ou the consideration, that, in return
for this obligation, he should be considered as his first minister and favourite, and that
he should likewise possess the whole country of Idumea. This infamous bargain was
succeeded by Simon's entertaining James in the most splendid manner, and gratifying
his ambition by the most liberal promises. This being done, James returned to those
who had sent him on the embassy, to whom he magnified the situation of Simon
greatly beyond the truth with regard to his numbers and strength, and the admirable
disposition of his forces. This representation had a great influence on the minds of the
people in general.; and, at iength, the officers of the army began to listen to the
intelligence, so that they determined it would be a vain attempt to contest the matter
fºrther by force of arms, but that they would surrender to Simon lest worse con-
sequences should ensue. At this juncture, James sent repeated messengers, requesting
that Simon would advance without loss of time, and take possession of Idumea, wh ich
he would pledge himself should submit to him without bloodshed or, opposition, if he
would not lose the present favourable opportunity. All this was accordingly verified :
for Simon advancing with his army. James: immediately mounted his horse aud fled
with the utmost rapidity, being followed by those who adhered to his principles.
This proceeding had such influence on the people in general, that they likewise fled
in the utmost confusion, each consulting his own safety; so that the whole army was
dispersed, and an absolute victory gained without the least effort on the part of the
†
enemy. . . .
... Idumea having been thus in a most astonishing manner subjected to Simon without
bloºdshed, he advanced to the city of Hebron, which he took by surprize, and found
in it at abundance of corn and treasure. From Hebron, he proceeded through the
whole country of Idumea, being followed by above forty thousand people, exclusive
of his regular forces. He destroyed towns and villages, and depopulated the whole
tountry in the course of his progress. A flight of locusts through a wood could not
have destroyed more effectually than his army : they rendered the country a perfect
desert, destruction märking every part of their course. It was not possible that the
necessaries of life should be furnished for such an immense multitude; and the mis-
fortunes of want were still aggravated by the natural violence of Simon's temper,
and his peculiar animosity against the people of Idumea. In a word, in a country
which had been heretofore fruitful and well cultivated, not a trace was left of its former
happy situation, owing to the waste and devastation made by the troops under the com-
... • , , Th > zealots were exceedingly shocked at the inhumanity of the above-mentioned
proceedings ; but they were yet afraid to engage in an open war, contenting themselves
with such advantages as they could gain by occasional surprizes ; and, at length, they
obtained a prize which they deemed of the utmost importance; forghappening to take
prisoner the wife of Simon, with a number of his domestics, they ſºurried her away to
Jerusalem with as many tokens of triumphantjoy, as if Simon himself had been their
captive; for they did not entertain the least doubt but that he would willingly lay down
his arms on his wife being restored to him. The effect, however, was contrary to their
expectation; for the violence offered to the wife transported the husband to the most
extravagant degree of rage. - - - - - - - -
This extravagance was evidenced by the future conduct of Simon. He advanced
without loss of time to the gates of Jerusalem, where his behaviour was as furious as
that of a wild beast which is wounded, and finds himself incapable of reaching the party
who has injured him. He sought vengeance on every thing that fell in his way: men,
women, and children, were equally the objects of his fury. Those who went from the
city only to pick herbs or gather sticks, were, by his order, apprehended and whipped
to death, the antient suffering equally with the young ; and it was remarked, as some-
thing extraordinary, that he did not eat the flesh of those he caused to be destroyed.
The hands of many of these inoffending people were cut off as a terror to his enemies,
and to prevent other persons adhering to their party. Thus maimed, he sent them into
the city, instructing them to say that Simon made an oath in the name of that God who
governs the world, that if his wife was not immediately restored to him, he would make.
an assault on their walls, and treat all the inhabitants, old or young, guilty or innocent,
with the same severity that the messengers experienced. The people in general were

Jewish History. 59t
terrified by these threatenings, which had likewise such an effection the zealots, that
they sent Simon's wife back to him ; on which his anger was so far appeased,
that the cruelties, which he had hitherto committed began now in some degree to
subside. . . . . . . . . . . . . . . . . . .
Vespasian had not yet abandoned his determination to reduce Judea ; he made such
progress in this, design, that Massada, Machaerus, and Herodion, were now the only
castles which remained in the hands of the faction: and, after those, the taking of
Jerusalem by Vespasian seemed to be the only circumstance necessary to the putting a
total end to this horrid and destructive war. . . . . . . . . .
The successes of the Romans seemed now to be threatening the destruction of Simon's
authority: but an event soon after took place which raised it much higher than before.
John of Giscala having wearied out with his tyranny the Idumeans and others who
were not of his party, they revolted against him, killed many of his followers, plundered
his palace, and forced him to retire into the temple. In the mean time, the people,
entertaining an opinion that he would sally forth in the night and set fire to the city,
held a council, in which they resolved upon a remedy that proved in the end abundantly
worse than the disease under which they laboured. They determined to open the
city gates, and to let in Simon with his troops to oppose those of John and his zealots.
Matthias, who was at that time the high-priest, against whom the zealots had set up
an obscure priest for a rival, warmly promoted the design, and was appointed ambas-
sador to Simon. , Simon was accordingly admitted into the city, where his chief care
was to render his strength as great and his authority as permanent as possible. He
looked indifferently upon those who had invited him, and those against whom his
assistance had been requested ; but made them both feel the same weight of his tyranny,
though the former had received him with great honours and universal acclamations
as their future deliverer. He made, however, a bold assault upon John ; but meeting
with a rough reception, was obliged to content himself with keeping the zéalots besieged
in the temple. . . . . . . . . . . . . . .
The Jews soon became more divided. Eleazar, the son of another Simon, a person
of the sacerdotal order, and of great sense and courage, found means to form a new
party, and draw to himself a considerable number of the "followers of John. With
this new party he seized upon the court of the priests, and confined John in that of the
Israelites. Eleazar kept the avenues so well guarded, that none were admitted into
that part of the temple but those who came thither to offer sacrifices; and it was by
these offerings chiefly that he maintained himself and his men. John now found him-
self hemmed in by two powerful enemies, Eleazar above, and Simon below. He defended
himself against, the former by his engines, out of which he threw vast numbers of
stones into the court of Eleazar ; and when he sallied out against the partizans of
Simon, he set all on fire wherever he could reach, destroying vast quantities of corn
and other provisions, which would otherwise have enabled them to sustain a very long
siege. Thus were these three factions perpetually watching all advantages against each
other. Simon had the greatest number of troops, and the best store of arms and pro-
visions ; but he was the most disadvantageousl y situated of the three. To oppose the
ten thousand zealots and five thousand Idumeans which were commanded by Simon,
John had only six thousand men, for whom he was obliged to provide by making sallies
upon Simon. Eleazar had but two thousand four hundred followers ; but his situation
was much the strongest of the three, and he was constantly supplied with provision
by the offerings which were brought into the temple, and which his followers oftentimes
abused by luxury and drunkenness. - . . . - - *
While Jerusalem was in this distracted state, Vespasian was advanced to the empire,
. . . . JEWISH HISTORY. - *
Josephus was set at liberty for having predicted his prosperity, and Titus was sent
by his father to terminate the Jewish war. From Alexandria, where he pºrted with his
father, Titus went by land to Nicopolis, where he embarked his forces in long boats,
and sailed down the Nile on the banks of the Mendesian Canton, to the city of thmuis,
and landed at Tanis. Hence he proceeded to Heracleopolis, and thence to Pelusium,
where he remained two days to refresh his troops : then he marched across the desert,
and encamped near the temple of Jupiter Cassius. On the following day he proceeded
to Ostracine, which is so remarkable for its drought, that the inhabitants have no water
but what they procure from other places: thence he went to. Rinocorura, where he
remained some time. Raphia, the first city on the confines of Syria, was his fourth
stage, and Gaza his fifth ; from which he went to Ascalon, Jamnia, and Joppa ; and
from Joppa to Caesarea, in the view of adding some reinforcement to the troops under
his command. . . . . . . . . . . . . . . . . . . . . .
At Casarea he reviewed his army, and made the necessary regulations for the fürther
. . prosecution of his designs, - He led his forces into the country in the following order :-
the auxiliaries marched first ; they were followed by the pioneers, to whom succeeded
the troops appointed to mark out the ground where the camp was to be formed :
next came the baggage of the officers attended by a convoy ; and then followed Titus,
escorted by his guards and other chosen troops, and attended by the ensign bearers :
these were succeeded by the tribunes and other officers, with a number of selected men
tinder their command : the next in course was the Roman eagle surrounded by the
ensigns of the legions, and preceded by trumpets: then marched the body of the army
in rank and file, the men being drawn up six in front, and followed by the domestics
with their baggage : the rear was formed by the victuallers, artizans, and other mer.
cenaries, escorted by their guard. Thus, according to the military discipline of the
Romans, Titus led his army by the way of Samaria to Gophna, which Vespasian had
formerly subdued, and therein cstablished a garrison. On the following morning he
proceeded towards a place called by the Jews the Valley of Thorns, situated near thirty
furlongs from Jerusalem, and adjacent to the village of Gabath Saul, or the Valley of
Saul, where he arrived and encamped his army the same evening. , ºr
He had, beside the three legious which had served under his father, the fifth legion,
which had been so roughly handled by the Jews in Cestius's time, and now burned with
a desire of revenge. Besides these, Agrippa, Soemus, and Antiochus, (the two former
of whom accompanied him in person) and some allied cities, had furnished him with
twenty regiments of foot and eight of horse, besides vast multitudes of Arabs, and a
choice number of persons of distinction from Italy and other places, who came to
signalize themselves under his standards. Titus ordered the fifth legion to take the
road of Emmaus, the tenth that of Jericho, the other two legions followed him. It
was now the beginning of April, and near the feast of the passover, to which there
was a greater resort of the Jews than had ever been known, even from beyond the
Euphrates. Titus, having advanced so near the city, went himself to take a view of
its fortifications, accompanied by only six hundred horsemen : he seemed even to flatter
himself, that, upon his first appearance, the peaceable part of the Jews would open
the gates to him; but, to his great surprize, the factions made so sudden and vigorous
a saliy against him, that he found himself quite surrounded with enemies in a narrow
defile, and cut off from his cavalry. He had therefore now no other way left to escape
their fury, but to make a desperate push, and cut his way through them ; a purpose
which he at length effected without receiving a wound or losing more than two of his
men. After this narrow escape, he caused his men to draw nearer to Scopas, within
seven stadia of the city, that they might besiege it in form ; whilst the factions within
*

JEWISH HISTORY, f 593
were applauding themselves for their late advantage, which, they vainly interpreted
as a good omen of their future success. His legion which had come by way of Jericho
being arrived, he ordered it to encamp on the mount of Olives, which was parted from
the town on the east by the brook Cedron ; and where they were on a sudden so
furiously assaulted, that they were in danger of being cut in pieces, had not Titus.
arrived for their rescue.
Ft was now that the three factions, seeing themselves besieged by so powerful ăn.
army under so brave a general, began to think of laying aside all private disputes,
and uniting to oppose the enemy. This union, however, proved but short-lived;
for, on the eve of the passqver, when Eleazar had opened the avenues of his court to
admit the great concourse who came thither to sacrifice, John found means to introduce
some of his men with swords concealed under their cloaks, who immediately drew their
weapons, fell upon the party of Eleazar and the rest of the people, filled the court
of the priests with blood and dead bodies, and thus impiously took possession of the
place. By this cruel and perfidious stratagem, the three factions were reduced to two,
Eleazar’s men being all either cut off, or, after their flight, returned with their chief,
and had submitted themselves to John, who had now no enemy but Simon within the
walls. From that time, this last leader renewed his hostilities against John with
greater vigour. The whole city became one field of battle, from which they sallied
forth against the enemy as occasion required, and then returned to as rancorous
hostilities against each other as before. The Romans, in the mean time, were drawing
nearer the walls, having levelled, with great labour, all the surrounding space for many
furlongs, pulling down the houses and hedges, cutting down the trees, and even cleaving
the rocks, a work which, however arduous, they accomplished in four days. We shall.
here insert a brief description of Jerusalem as given by Josephus.
Three celebrated walls surrounded the city of Jerusalem on every side, except on
that part which was deemed inaccessible on account of the valley beneath ; and, in this
place, there was only one wall. "This city was built on two hills, the one situated
opposite to the other ; and a deep valley laid between them, the whole of which was
likewise built on. In regard to the strength of its situation, it originally received the
name of the Fortress, oº Castle, from king David, the father of Solomon, who erected
it; but the Upper Market was the name by which it was distinguished in more
modern times.
The situation of the lower town was on the other hill, which was called by the name
of Acra, round about which there was a declivity remarkably steep. Opposite to
this there was formerly another hill not so high as the Acra, from which it was sepa-
rated by an extensive valley ; but, during the power of the Asmonean princes, they
caused this valley to be filled up, and, detaching a part of the hill Acra, they united.
the town with the temple, in consequence of which it commanded and overlooked the
adjacent parts. - -
Tyropaeon was the name given to the above-mentioned valley, which divided the
upper from the lower town ; this valley, extended even to the fountain of Siloe, the
waters of which were equally distinguished by their great abundance and the excellence.
of their flavour. - 1
Without the city there were two other towns which were rendered almost inaccessible
by the crags and precipices which surrounded them on every side,
$ The most antient of the three walls was remarkable for its extraordinary strength,
being erected on a banging rock, and protected by the depth of the valley beneath it.
Exclusive of the advantages of its natural situation, it was repeatedly strengthened at
an immense expence, and by all the **, '. ustry, by David, Solomon, and a number.
594 • . JEWISH HISTORY.
of other princes. Its commencement on one side was at the tower named Hippocos;
and it continued to another place named the Galleries, stretching away by the Town-
house to the western porch of the temple. On the other side, reckoning from the same
spot, it extended by Bethso down to the Essene-gate ; and thence, bending southwards
by the fountain of Siloe, at which place it turned eastward towards the pool of
Solomon, and was from thence continued to the east porch of the temple by the way
of Ophilas. a
At the gate called Genatha, which belonged to the former wall, the second wall
commenced, and was carried on by the north side of the city to the fort Antonia.
The beginning of the third wall being at the tower Hippocos, it extended northward
to that named Psephinos, opposite to the sepulchre of Helena, mother of king Izates,
and queen of the Adiabenians ; and hence it continued by the Royal Caves, from the
tower at the corner, towards the place which is denominated the Fuller's monument ;
after which it met the old wall in the valley of Cedron. This was the extent of the
third wall, which was built by Agrippa as a protection to that part of the city which
he had erected, which, before this wall was built, had been totally undefended.
About this period, the city had so far increased in the number of its inhabitants, that
it was unable to contain them ; in consequence of which, a sort of suburbs were by
degrees erected ; and the buildings increased to a very great degree on the north side
of the temple next the hill. - – - - - -
Opposite to the fort Antonia, there was a fourth mountain ; but between this moun-
tain and the fort, ditches of an amazing depth had been cut, so that it was impossible
to come at the foundation of the fort so as to undermine it ; and, exclusive of this
advantage, the sinking of the ditches apparently added to the height of the tower.
This fourth mountain received the name of Bezeth on the New Town, being, in fact,
nothing more than an addition to the former buildings. No sooner was this place
well peopled, than the inhabitants requested that it might be fortified : whereupon
Agrippa, the father of king Agrippa, adjusted his plan, and laid the foundation of the
wall about it : but afterwards, on more mature deliberation, he thought that Claudius
Caesar might possibly be offended at his undertaking a work of such importance and
magnificence; wherefore Agrippa dropped the farther prosecuºn of his plan after he
had laid the foundations : but if he had proceeded to have completed it, the capture of
Jerusalem would have been rendered totally impracticable. •
Titus now took a survey of the walls, to see where they might be approached with
the greatest probability of success. He found that neither horse nor foot could make
any penetration by way of the vallies; and he found that it would be equally fruitless
to attempt an attack by battery on the other side, owing to the strength of the wall :
wherefore, after some deliberation, he concluded that the part of the line towards the
sepulchre of John, the high-priest, would be best exposed to an attack, for the fol-
lowing reasons : the first wall was lower in that place than any other, and detached
from the second wall; the fortifying of it had been also neglected, the inhabitants of
the new city' not being yet sufficiently numerous to have attended to it; wherefore,
it would not be a difficult enterprize to pass from this place to the third wall, and thence
to the upper town; and, through thºse means, possessing themselves of Antonia, even
to the temple. . . -
While Titus was debating these things in his mind, and Josephus was executing all
his oratory to prevail on the Jews to solicit a peace, an arrow was shot from a wall,
which wounded Nicanor (an intimate friend of Titus) in the left shoulder. This
instance of the ingratitude of these people towards their friends, who would have
advised them to peaceable measures, inceused Titus to such a degree, that he instantly
JEWISH HISTORY. 595
resolved to make a formal attack on the town, and reduce it by force. Hereupon he
ordered his soldiers to plunder the suburbs without loss of time, and to use the rubbish
and ruins of what they should destroy for platforms and other works. His army he
separated into three divisions, assigning to each its proper duty. On the mounts in the
midst of the main body, he stationed his archers and slingers, who were provided with
engines to throw stones, and other missive annoyances, which answered the double
purpose of keeping the enemy engaged on the walls, and of repelling their attacks
No time was lost in felling the trees, and laying the suburbs bare ; and the fortifica-
tions were made good with the timber thus obtained. In fact, on the part of the
Romans, every hand was engaged, nor did the Jews lose their time in idleness. -
The inhabitants, who had been heretofore so much exposed to the calamities of
robbery and murder, finding the insurgents so earnestly engaged in defending them-
selves, began to conceive a hope that they should at length be at ease ; flattering them-
selves, that if the Romans should be successful, they would enable them to do them-
selves justice by revenging their own quarrel. The forces under the command of John
opposed the besiegers vigorously ; while himself, in fear of Simon, dreaded to quit
the temple. In the mean time, Simon, being stationed near the temple, was constantly
in action. The shot and engines which he had heretofore taken from Cestius, and out
of the fort Antonia, he placed along the wall ; but his troops, being unskilled in the
use and management of these engines, made very little advantage of them ; and this
little arose from the knowledge they occasionally acquired from deserters. However,
the Jews used their engines to assail the enemy from the ramparts with arrows and
stones; and occasionally they sallied forth and fought hand and hand with the Romans,
who, on the contrary, defended their agents by jabions and hurdles. Each of the Roman
legions was provided with extraordinary machines for repelling an attack of the enemy,
particularly the tenth legion, which could throw larger stones, and farther than any
other. Each stone weighed a talent, and not only did execution on the spot, but even
to the top of the ramparts. They would destroy at a furlong's distance, and a whole
file fell before them wherever they came. The Jews had three opportunities of being
informed of the approach of these stones : the first by their colour, which, being white,
they were seen at a §: ; the second by the noise they made in passing through
the air ; and the third-by an intimation that was constantly given by persons that were
appointed to watch them : for a number of people being stationed on the towers to
observe when the engines were played, whenever they observed this operation, they
constantly cried out, “A stone is coming,” by which every man had an opportunity of
retreating, and securing himself from the impending danger. This becoming known
to the Romans, they coloured the stones, so that they might not be seen in their passage;
and, by this device, a number of Jews were frequently killed at a stroke. All this,
however, did not deter the Jews from making an opposition to the Romans in the
erecting of their fortifications; for they still endeavoured equally, by the exertions of
: and policy, to do every thing within their power to retard their pro-
ceedings. -
The works of the Romans were no sooner completed, than they took the distance
between the mount and wall by a line and plummet; for this could not be effected
in any other manner, owing to the shot and darts which were thrown down in abun-
‘lance. ... When the place was found to be properly adapted for the battering rams,
Titus directed that they might play with the greater convenience. In obedience to
these orders, three batteries began to play at the same time on three different parts
of the wall. The noise occasioned by these engines was heard in all parts of the city,
and appeared not to be less dreaded º, by !" faction than it was by the citizens
- G -
596 JEWISH HISTORY.
At length, the insurgents, though divided among themselves, finding that their danger
was general, thought it might not be improper to unite in the defence of each other.
Their argument was, that while thus disputing among themselves, they were only ad-
vancing the interest of the enemy ; and that if they could not agree for a continuance,
it would at least be proper for the present to make a joint opposition to the Romans.
Hereupon Simon dispatched a herald to inform those who had inclosed themselves
within the temple, that as many as were disposed to quit it and approach to the wall,
had full permission so to do. The purport of this embassy did not strike John as a
circumstance that could be relied on ; but he permitted his people to act as their own
inclinations might direct them. -. ::
Hereupon the different factions united, and, forgetting their old animosities, marched
immediately in a body to the walls, where they had no sooner taken their stations, than
they co-operated with their fires and other torches on the Roman engines, plying darts
and other weapons, without intermission, on those who had the conducting of them.
During the violence of this determined rage, great numbers of the Jews adventurously
descended from the walls gn the engines, the covers of which they tore off and attacked
the guards who were appointed to their defence. At this juncture, Titus, who was
never deficient in aiding his friends at a time of necessity, appointed a party of horse
and archers to guard the machines, and find employment for the Jews on the walls,
while the engineers should carry on their operations. This attack, however, had,
for the present, very little effect: indeed the battering-ram of the fifth legion shook
the corner of a tower, which, being placed higher than the wall, the tower fell to the
ground without bringing any of the wall with it.
Some time having passed since the Jews had made any sally, the Romans thought
they were either tired or disheartened, and thereupon wandered about carelessly as in
a state of security. This inattention on the part of the Romans being noticed by the
Jews who were in the town, they rushed violently from a sally-port belonging to the
tower Hippoces, set fire to the Roman works, and, during the heat of ths action, drove
the Romans back to their own camp. An alarm being immediately spread through
the whole army, the Romans assembled from all parts to the assistance of their
associates ; so that the courage of the Jews was unequally matºed with the admirable
discipline of the Romans. The former, indeed, were for awhºſe vigorous, making an
attack on every combined company they found: but the greatest struggle was near the
engines, one party seeking to burn, and the other to preserve them. The outcries of
the contending parties rent the air, and many a gallant man fell a sacrifice in the en-
counter. The Jews behaved with the most determined courage arid intrepidity.
By this time, the fire had taken hold of the machines ; and there is not a doubt but
that they would all have been destroyed, with all those who attended on them, but
for the critical arrival of a select party of Alexandrian troops, whose behaviour on the
occasion cannot be sufficiently applauded, since it contributed in a great degree to
the honour of the day. The proceedings of the Jews were impeded by these troops,
till the arrival of Titus with a body of cavalry. He killed twelve men with his own
hands, and drove the remainder of the party into the city; and, by this enterprize, the
engines were saved from destruction. -
Nothing had hitherto been found so effectual for the harassing of the Jews as the
turrets which the Romans had erected. On these they placed archers and slingers,
and planted various sorts of machines; while the Jews could neither carry their plat-
forms to a level with these towers, nor pull them down by reason of their solid construc-
tion, nor burn them because they were plated with iron. All, therefore, that remained
in the power of the Jews, was to keep at such a distance as not to be wounded by the
JEWISH HISTORY. - 59r
darts, arrows, and stones of the Romans; for it was fruitless for them to think of
opposing the force of the battering-rams, which by degrees effected the purpose for
which they were designed. The Romans were possessed of one ram dreadful in its
execution, which the Jews distinguished by the name of “Nicon,” or “the Conque-
ror,” the first breach having been made thereby. `- -
... The Jews had now been at hard duty during the whole night, and were extremely
fatigued by fighting and watching. Thus dispirited, they came to too hasty a deter-
mination to abandon the first wall, as they had yet two others to depend on for their
security. Having formed this resolution, they immediately retreated to the second
wall ; on which some of the Romans ascended the breach which had been made by the
battering-ram above-mentioned, and opened the gates to the whole army. The Romans
became masters of the first wall on the seventh day of the month Artemesius, and
destroyed a great part of this wall, and also of the northern quarter of the city, which
very quarter had heretofore been ravaged by Cestius. •
This being done, Titus withdrew to a place known by the name of the Assyrian's
Camp, possessing himself of all between that" and the valley of Cedron, the distance
of which, from the second wall, is something more than a bow-shot. From this
place, he came to a resolution of beginning his attack, and immediately commenced
his operations. The Jews took their stations in a regular order on the wall, where
they made a formidable opposition. John and his associates commanded the troops
in the fortress Antonia, and from the sepulchre of Alexander on the north of the temple.
From the monument of John, the high-priest, to the gate by which water is conveyed
to the tower Hippocos, Simon and his people held the command. A number of resolute
sallies were made by the Jews, in which they came to close quarters with the Romans ;
but the military knowledge of the latter was more than a counterpoise to the desperation
of the Jews, who were repulsed with considerable loss : yet on the walls the Jews had
the advantage. , Skill and good fortune equally favoured the Romans; while the Jews,
from a native hardness, and an animation arising from despair, seemed insensible to
danger or fatigue. It should be observed, that the Romans were now fighting for
glory, and the Jews for life and security, each party equally disdaining to yield. They
were continually employing themselves either in violent assaults or desperate sallies,
and combats of every kind. Their labours commenced with the day, and they were
separated only by the darkness of the night : and even during the night, both parties
were kept watching to protect their walls, and the other their camp : they continued
all night under arms, and were ready for battle by break of day. On this occasion,
the Jews despised danger and death, so much that they seemed emulous who should
brave them most undauntedly, as the best recommendation to their superiors. They
entertained so great a fear of, and veneration for, Simon, that they would have sacrificed
their lives at his feet, on the slightest intimation that such a sacrifice would be agree-
able to him. - -
The tower on the north side of the city was the object against which the battering-
ram was now directed. They who defended this tower were assailed by Titus with
such repeated flights of arrows, that every man of them abandoned his post, except a
crafty Jew, of the name of Castor, and ten of his associates, who concealed themselves
behind the battlements. These having remained quiet for a considerable time, at
length felt a shock, by the force of which the tower appeared to be shaking to its
foundations. On this alarm, they quitted their present station; when Castor, assuming
the language, manner, and behaviour of a supplicant, intreated that Titus would
pardon all that was past, and grant him quarter. Titus, willing to believe that the
Jews were now tired of the war, directed that his archers should cease their operations,
598 JEWISH HISTORY.
and that the battery should play no longer ; at the same time informing Castor, that
if he had any proposals to make, he was willing to attend to what he had to say. To
this Castor said, that it was his utmost ambition to commence a treaty ; and Titus
replied, “I grant it with all my heart; and if all your companions coincide with you
in sentiment, I am freely disposed to extend my pardon to you.” This offer heing made,
five out of the ten who associated with Castor pretended to join with him in opinion,
while the other five exclaimed that they would never submit to live slaves, while it
was in their power to die freemen. A stop was put to all hostilities while this dispute
was in agitation. In the mean time, Castor sent privately to Simon, desiring that he
would make the best advantage of the present opportunity, and submit to his manage-
ment the best method of amusing the Roman general, under pretence of recommending
terms of peace to his associates. In a word, Castor acted his part with so much
artifice, that swords were drawn, mutual blows passed, and men appeared to be killed;
but the whole device was founded in falsehood and dissimulation. -
Titus and his people were astonished at the stubborn obstinacy and persevering reso- .
lution of the Jews ; and, at the same time, entertained a generous compassion for their
distress: but having the disadvantage of the ground, they could not be proper judges
of what was done above them. At this juncture, Castor received a wound in his nose
from an arrow ; but immediately drawing it out, he shewed it to Titus, seeming thereby
to demand justice. Titus was so highly enraged at this injury, he turned to Josephus,
who stood near him, desiring that he would go immediately, in his name, to Castor,
and give him all possible assurances of friendship and fair treatment. Josephus, how-
ever, not only desired to be excused from executing this commission, but likewise
dissuaded his friends who would have undertaken it, assuring them, that this apparent
submission was founded in the deepest treachery. However, notwithstanding what
was said, AEneas, one who had deserted to the Romans, seemed willing to undertake
this expedition, to which he was the rather encouraged, by Castor’s directing him to
bring something in which to put a sum of money that he intended to compliment him
with. Thus encouraged by the hope of advantage, Æneas advanced to accept the
present, when Castor let fall a large stone from the wall, and AEneas narrowly escaped
being crushed by it, while it wounded the man who stood next to him.
From this circumstance, Titus was aware of the ill conse&ences that might arise
from benevolence ill-timed ; and was convinced that determined rigour ought to be
opposed to plausible pretensions and fair promises. He thereupon began to ply his
batteries with greater violence than heretofore, in order to revenge himself for the
contumacious affront that had been offered him by Castor and his associates. When
the batteries had played some time, Castor and his people found that the town shook
under them, and appearing to be on the point of falling; on which they set it on fire,
and, running through the flames, escaped into a vault. The Romans imagined that,
by this action, they had devoted themselves to certain destruction, and were generous
enough to extol their courage and magnanimity to the skies.
Titus took possession of this part of the wall at the end of five days from the time
that he had become master of the first. As the passage to the second wall was now
opened, he had made the Jews fly before him ; and having selected a hundred of his
best troops, he entered the city at that quarter inhabited by the salesmen, clothiers,
and brasiers, and passed up the narrow cross streets to the wall. Titus, however, either
from negligence or compassion, omitted to break down the wall, and thus, as we shall
soon hear, lost the advantage of his victory. - -
No sooner had Titus entered the town, than he issued out his orders that not a single
house should be burnt, not even one prisoner put to the sword. He was so indulgent
JEWISH HISTORY. 599.
likewise even to those of the faction, that he offered to permit them to end their own
disputes among themselves, on the single condition that they should not oppress the
inhabitants. To these last, likewise, he promised that he would support them in all
their legal possessions, and that what had been taken from them by violence should be
restored. - - - -
These terms were highly agreeable to the majority of the people, of whom some
wished that the city might be spared for their own sakes, and others, that the temple
might be spared for the sake of the city. However, the abandoned part of the faction
ascribed all the generous benevolence and humanity of Titus to fear; and they argued
in this manner, that Titus would never have offered such favourable terms, if he had
not himself despaired of accomplishing the work he had undertaken ; and the faction
now threatened instant death to any person who should propose a peace, or a treaty of
reconciliation. •
No sooner had the Romans entered the city, than the Jews did all in their power to
obstruct their proceedings: they blocked up the narrow passages, shot at them from
the houses, making frequent sallies from the walls, often compelled the guards to
abandon the towers, and seek refuge in the camp. The soldiers within the city were
in the utmost confusion ; and those without were agitated in the highest degree, on
account of the apprehended fate of their companions. Several smart encounters
ensued between the opposing parties ; but the Jews being more numerous than the
Romans, and likewise better acquainted with bye-ways and secret passes, they obtained
repeated advantages: the breaches being likewise too narrow for any number to march
out abreast, the Romans would have been pressed to such a degree, that scarcely a
man of them would have escaped, if Titus had not arrived in the critical conjuncture ;
and this gailant officer placed a band of archers at the end of every street, was himself
present in every place of the greatest danger, and, being seconded by Domitius Sabinus,
(a gallant man, who performed singular feats of courage on the occasion) the Jews
were so annoyed by darts and lances, that the Romans had an opportunity of bringing
off their men. Thus were the Romans driven from the second wall after they had
gained possession of it. s. -
This piece of success gave such spirits to the most determined of the inhabitants,
that they flattered themselves that the Romans would not again venture to attack them ;
or that if they did, it would be totally impossible to subdue them : whereas, if these
desperate men had not laboured under an actual infatuation, they must have reflected,
that the Romans, over whom they had at present obtained an advantage, were not to be
compared with the immense numbers that were yet to be encountered. But, exclusive
of this consideration, a severe famine now raged in the city, the effects of which were
daily felt in a more sensible manner. Hitherto, the ruin of the public had been the
support of the insurgents, and they had almost literally drank of the blood of the
citizens. In fact, the most worthy of the inhabitants were reduced to great distress,
and many of them fell a sacrifice to absolute famine. The faction, however, rather
pleased themselves in the loss of these people ; those only who wished to continue the
war with the Romans being objects of their regard. The rest they considered only as
useless in themselves, and burthensome to the public. *
The Romans having once gotten possession of the wali, and then lost it, they made
another attempt to recover it. They made repeated, and almost constant assaults,
for the space of three successive days, during which period they were repulsed with as
much valour as they shewed in the attack : but Titus made so furious a charge on the
fourth day, that his opponents were no longer able to resist his force ; whereupon, he
600 JEWISH HISTORY.
took possession of the wall, the northern part of which he destroyed, and in all the
towers to the southward he placed garrisons without loss of time. •e
. The storming of the third wall was now an object that engaged the attention of
Titus; but as he did not deem it a work that would be attended with much difficulty,
he first considered how, by more lenient methods, he might bring the people to con-
sider their true interest; hoping that they might be induced to listen to him, through
the dread of his power and the fear of famine ; for, by this time, their plunder and
provision were nearly consumed ; while, on the contrary, the forces under Titus were
supplied with every thing they could desire for their ease and accommodation. This
being the case, Titus, issued orders that, on the day of a general muster, his troops
should be drawn up, and paid within view of the enemy. On this occasion, the infantry
advanced with drawn swords, and the led horses were adorned in so splendid a manner,
that gold and silver seemed to prevail over all the field. This sight was equally
agreeable to the Romans, as disgusting to the Jews, who had assembled in immense
numbers on the old wall on the north side of the city; the houses were likewise crowded,
and every part of the city was filled with people gazing at this splendid spectacle. In
fact, the courage of the bravest among the Jews was repressed by the appearance;
and, in all probability, they would have now submitted to the Romans, had it not been
for a consciousness that they had offered provocation of such a nature as not to be
readily pardoned ; and that if they abandoned the point in dispute, they must be
devoted to certain destruction : wherefore, rather than submit to be sacrificed at present,
they chose rather to fall in the bed of honour by the chance of war. But, in fact,
Providence had so determined, that the faction was to prove the ruin of the city, and
the innocent were to be involved in the consequence of the crimes of the guilty.
After four days spent without any act of hostility, in procuring provisions for the
camp, Titus, on the fifth day, separated his army into two divisions ; and, finding that
the Jews were not in the least disposed to peace, he caused works to be thrown up
against the forts of Antonia, near the monument of John, in the hope, that from that
quarter he might get possession of the upper town, and then from Antonia become
possessed of the temple; for it was impossible to keep possession of the city unless the
fort was taken. He made separate attacks against each of these two places; and at
every rising ground he placed a legion of soldiers to defend and protect the engineers.
Those who carried on their works near the monument were violently assaulted by the
Jews, and the people under the command of Simon; while those who besieged the
fort Antonia were still more vigorously opposed by the party of John, and the zealots
in his direction ; for these had the advantage of the higher ground, and were also sup-
plied with machines, Uf the use of which they were now perfectly acquainted, in con-
sequence of daily practice. The zealots had likewise possession of forty slings for
stones, and three hundred cross-bows, by which the Romans were much annoyed, and
a check was given to their proceedings. 4.
Though Titus had hitherto entertained no doubt but that he should make a complete
conquest of the city; yet, while, on the one hand, he continued to urge the siege, he,
on the contrary, joined to the power of force every effort of persuasion and advice, in
order to induce the Jews to a compliance with the terms of reason. Reflecting that an
appeal to the passions had sometimes a better effect than that to the law of arms, be,
in the first place, personally addressed the Jews, requesting that they would have so
much regard to their interest as to surrender a place of which he could make himself
master at any time. This done, he committed the rest to Josephus ; thinking that
when they were addressed by their own countryman, and in a language familiar to
JEWISH HISTORY. 50+
them, success would probably be the consequence of the numanity which inspired him
to undertake so benevolent an office. Agreeable to the directions given by Titus,
Josephus first walked through several parts of the city, and then stopping on an ele-
wated spot within the hearing of the enemy, though not within reach of their shot, he
made a long and eloquent speech, in which he urged every argument he could think of
in order to induce them to surrender. - . . .
Josephus wept abundantly at the recital of his own speech ; but it appeared to
make no impression on the opposing faction, who did not think that they could, with
safety, agree to the terms offered by the Romans, even if they had been disposed so to
have done. But of the common people, many were so impressed with that most
effectual means of consulting their safety by flight ; and, for this purpose, they sold
all their most valuable effects, though at prices greatly inferior to their real worth ;
and swallowed the gold they received as the purchase money, lest they should be stripped
of it in their journey. Thus provided, they repaired to the Romans, where they were
supplied with what they wanted. In the interim, Titus permitted the deserters to
enjoy their full liberty, which was an encouragement to others to desert, as they avoided
the misfortunes of those in the city, without being subjected to the enemy. However,
Simon and John, and their adherents, placed guards at all the outlets, and were not less
assiduous to keep the citizens from departing, than the Romans from making an
entrance. The least cause of suspicion was sufficient to deprive a man of his life,
or even a pretence on which to found a suspicion had the same effect. Persons in
affluent circumstances were certain to be sufferers: those who had any thing to lose
were assuredly suspected, and that suspicion ended in their final destruction.
The factions now became more tumultuous, and the famine daily increased. When
corn was no longer offered to sale, they broke open houses in search of it ; and if none
was discovered, the owners were tortured to make them declare where their stores
were deposited ; and if it was discovered, they were severely punished for concealing
it. The very appearance of the wretched was constructed into the effect of guilt. If
they seemed to be in health, it was inferred that they had a secret supply of provisions,
Those who were in a low habit of body were immediately killed, though it appeared
to be a work of supererogation to destroy those who were already perishing for want
of the common necessaries of life. At length, such was the distress, that people in
tolerable circumstances disposed of their whole effects for a bushel of wheat, and the
poorer people for an equal quantity of barley. The purchases being made, thcy
secluded themselves from all observation, when some of them began to eat the corn
before it was ground, while others waited till it was baked, according to the different
degrees of their hunger. The ceremony of setting out a table was totally dispeused
with, and happy was he who could snatch a morsel of meat, half-raw, half-roasted;
from the fire. The calamity above-mentioned afforded a sight truly melancholy.
The most powerful fared the best, while the weaker had only to lament their mis-
fortunes. . . . - .
Starving is certainly the most deplorable kind of death, as it deprives people of the
eommon emotions of humanity. The wife seized the meat from the mouth of the hus-
band; the child from that of the parent; and even the mother from that of the infant
which lay perishing in her afms, thus depriving it of sustenance in the moment of
the utmost necessity : yet these horrid robberies were not so privately committed.
but that others robbed them of what they had pilfered from their friends. Whenever.
the inhabitants saw a house shut up, they concluded that the people in it had some-
thing tô. eat : wherefore, breaking it open, they seized the meat even from the Inouths
of the persons who were swallowing it. Neither age nor sex, was spared : the old,
4 H.
- - - \ •
602 JEWISH HISTORY.
--
men, who endeavoured to defend the provision they possessed, were violently beaten;
while the women, who sought to conceal anything, were dragged by their hair. Even
children at the breast escaped not the general fury; so that the same treatment attended
infancy and old age. - - . . . . .
Among the free-booters who were continually in search of prey, nothing was deemed
a more atrocious offence than for the unhappy man who was pursued to outrun him
that followed, and eat his bread before he was robbed of it. No kind of cruelty was
omitted in the search for food : persons were tormented in the most exquisite manner,
and in those parts the most sensible of pain. Sharp sticks were thrust up their bodies,
and they were otherwise so severely treated, that the recital would give horror; and all
this, perhaps, in order to discoyer a handful of flower, or a loaf of bread, which had
been concealed. These crimes, however, were greatly aggravatcd by the consideration
that those who executed the tyranny had not the plea of unavoidable necessity to urge
in their behalf. In fact, it was the mere effect of barbarity, when they were provided
with six days’ provision in advance. Some unhappy creatures, who had evaded the
vigilance of the guards, and slipped out of the town by night, in order to gather sallad
and herbs, were unfortunate enough to fall into their hands at a time when they thought
themselves least in danger; and having been stripped of all they had procured at the
hazard of their lives, were happy to receive a small part of their own property, in
consequence of their earnest prayers and intreaties. * -
Such was the treatment that the common people received from soldiers: but persons
of a superior degree were carried before the usurpers, who directed that some of
them should be put to death on a charge of treason, false witnesses being continually
produced to swear that they had an intention of betraying the city to the Romans :
and one of the constant charges against them was, that they were disposed to have
combined with the enemy. Those who had been plundered by Simon were carried to
John, and the prisoners brought to John were transmitted to Simon, as if they had
smutually agreed to triumph in the distresses of their fellow-creatures. In a word,
though Simon and John contested for the superiority, they appeared to entertain
similar sentiments with respect to the practice and the arts of tyranny. They were
partners in robbery; and he was accounted the greatest villain who cheated his accom-
plice of that part of the booty which each deemed to be equally his property.
Titus plied his operations with incessant assiduity, in the course of which he lost
many men by shots from the walls. The Jews had a practice of quitting the city
during the night in search of the necessaries of life ; and, in these excursions, they were
often attended by soldiers, who could not obtain within the city sufficient to satisfy the
demands of nature. The people who thus, went out were chiefly very poor ; but
they were afraid to desert absolutely, lest their wives and children, whom they left
behind, should be murdered; nor did they dare to take their families with them, from
the apprehension of discovery. - ºr
These circumstances being well known to Titus, he sent a party of his cavalry to
wait for the Jews in the valleys ; and these latter, being reduced to despair through
hunger, fell into the snare laid by the enemy. When they found their unfortunate
situation, they were compelled to fight, in the dread of a punishment even worse than
death in battle: and, in fact, it was now too late for them to think of demanding
quarter. In a word, the Jews were subdued ; and having first been put to a variety
of tortures, were crucified in sight of their brethren who were besieged. The exertion
of this rigour was disagreeable to Titus; but he could not spare men enough for their
military duty to attend them as prisoners, nor did he think it prudent to give liberty
to such a number. Exclusive of these considerations, he hoped that the terrible
- - - - JEWISH HISTORY. .* 603
example might tend to runuence those within the city to avoid a similar fate. The
unhappy persons above-mentioned were all crucified, but in a variety of forms,
expressive of the hatred, contempt, or rage of the enemy ; but the number of miser-
able wretches was so great, that crosses were wanted, and even room for executing
tliem. Yet this horrid spectacle was so far from having its proper influence on the
faction, that it wrought an effect directly contrary to what was intended; for the friends
and relations of the fugitives, and all those who seemed inclined to listen to terms of
accommodation, were compelled to come down to the walls, and observe what was to
be expected by those who deserted to the Romans ; and, on this occasion, it was
insisted that the sufferers were not prisoners of war, but deserters who had made their
submission and implored mercy. By this contrivance many were prevented from going
off till the fact came to be known, though there were a number who escaped to the
enemy, in the mere dread of being starved, which they considered as a more deplorable
death than that of crucifixion. . . . -
Hereupon Titus gave orders that several of the prisoners should have their hands.
cut off, and in this condition he sent them to John and Simon, so that it was not possible
they should be mistaken for deserters : and by these people he sent his advice, that an
end might be put to the war, before he should be absolutely compelled to destroy the
city, intimating that the Jews, on a proper submission, had yet an opportunity of pre-
serving their fives, their country, and their temple. In the mean time, however,
Titus did not neglect to forward his works, encouraging those who laboured on them.
to be indefatigable, having determined that his preparations should be followed by
convincing proofs, that what was not to be effected by the laws of reason should yield
to those of force. ~ -
The Romans began their platform on the twelfth day of the month Artemisius; and
after seventeen days incessant labour, completed them on the twenty-ninth. . There
were four of these platforms, and they were works of a very capital nature. One of
them, which was near the fortress of Antonia, was constructed by the fifth legion
opposite the middle of the Struthian Pool : the twelfth legion threw up another at the
distance of twenty cubits from the former : opposite to the pool named Amygdalon,
another work was thrown by the tenth legion, which was more numerous than the other
legions: and a fourth mount was erected by the fifteenth legion, at a small distance
from the monument erected to the memory of John the high-priest. -
As soon as the works above mentioned were completed, John gave directions for
digging a mine under that facing Antonia, and that a number of props should support
the earth from falling. This being done, the wood-work was covered with a bitumi-
mous inflammable matter; after which, John ordered that the pillars should be fired ;
and the props being destroyed, the whole fortification fell to the ground with a hideous.
crash. At first, no fire appeared, only dust and smoke, till at length the flames burst
forth to view. The Romans were astonished at the sight, and perfectly distracted to
think that their views were thus defeated on the moment that they thought themselves.
certain of success. As their ramparts were destroyed, they conceived it would be fruit-
less to attempt to quench the fire. - -
Two days after this circumstance, Simon and his associates made an attempt on the
other two mounts, where the Romans had by this time planted their battering-rams,
and began their operations. Jephthacus, a Galilean of the city of Gasis; Megassarus,
a domestic of queen Mariamne; and Agiras (otherwise the lame) the son of Naba-
taeus of Adiabene, greatly distinguished themselves on this occasion. They ran with
torches in their hands, and, forcing their way through the troops of the enemy with as:
amuch unconcern as if there had been no * they set fire to the works; and
604 Jewish HISTORY.
though they were opposed by darts and arrows, they resolutely persevered in their
intention till the whole erection was in a flame. These three men were esteemed among
the bravest that took part in the war. * . .” & * -
When the flames began to ascend, the Romans sent a body of troops to the relief of
their brother soldiers ; but, in the mean time, the Jews violently assailed them with
shot from the walls, and in total disregard of their owu safety, made a vigorous attack
on those who were endeavouring to stop the progress of the fire. The Romans used
every effort in their power to save the battering-rams, the covers of which were by this
time consumed ; while the Jews advanced even into the flames to prevent them ; nor
would they let go their hold, though the iron work was then of a burning heat. There
was now no possibility of preventing the fire passing to the ramparts; and when the
Romans found that they were encompassed with flames, and that no hope remained of .
saving their works from destruction, they retreated to their camp.
Such numbers from without the city now came in as reinforcements to the Jews,
that this additional aid gave them such fresh spirits and courage, that, flushed with the
hope of conquest, they advanced even to the camp, and made an attack on the guards.
The office of the Roman guards, according to the strictness of their discipline, was to
perform their duty alternately relieving each other ; and the man who quitted his
station, under any pretence whatever, was certain of suffering death without mercy.
Thus assured, from the very nature of their station, that they must suffer the infamous
death of deserters if they did not fall like men of honour, they made so resolute an
opposition, that some of those who had fled thought themselves under a necessity of
returning ; when they made such resistance, by means of their engines, that the ex-
cursions of the Jews from the city were stopped. These Jews had sallied forth with
the utmost fury, unprovided even with weapons for their defence, attacking all they
met with without distinction, rashly rushing among their enemies, and throwing them-
selves on the points of their pikes. In a word, the advantages of the Jews at any time
gained over the Romans were less acquired by real courage than rash precipitancy;
while the Romans, little afraid of any essential injury the Jews could do them, often
yielded to the violent impetuosity of their opponents. *
When Titus returned from Antonia, where he had been to fix on a proper spot for
carrying on the siege, he severely reprimanded his troops for permitting themselves
to be attacked in their own works, when they had possessed themselves of those of the
enemy, and yielding to be besieged by those who could be considered as no other than
prisoners. After this, Titus made a selection of some of his best troops, and, sur-
rounding the Jews, charged them in the flank ; while they, on the other hand, sustained
the charge with astonishing resolution. When the parties met, there was such a horrid
noise, and the dust flew in such clouds, that it was impossible to see or hear any thing
distinctly, nor could friends be distinguished from foes. This obstinate resistance of
the Jews arose more from despair than from any great idea they had of their own power. .
On the contrary, the Romans were so enraged, partly from a sense of military honour,
and partly from a concern for the safety of their general, who was in imminent danger,
that if the Jews had not retreated to the city in the very moment that they did, every
one of them would have been utterly destroyed. Still, however, the Romans were.
hurt at the reflection of having lost their bulwarks, and that what they had been so
long in erecting should be demolished almost in an hour. In consequence of this
disappointment, the Romans began to despair of accomplishing their design.
During this situation of affairs, Titus issued orders that his principal officers should
be summoned to a council to advise with him how to act in the emergency, Some of
the most violent among them recommended an immediate attack with the whole army,
JEWISH HISTORY. - 60%
‘and coming to a general battle, alledging that nothing had yet deem done but by way of
skirmish ; but if once a vigorous assault was made, the darts and arrows alone would
insure victory over the Jews. Those of more reflection gave their forces for the
re-edification of the ramparts: while a third party were totally against having any
fortifications, but advised that care might be taken that no provisions should be
carried into the city ; trusting that famine would effectually do the business, and that
victory might be obtained without a blow being struck; alledging, that persons driven
to despair would hold their resolution even to death. . . . . . . . . * *
Though Titus did not think it perfectly honourable to lie inactive at the head of so
large an army, yet he was not disposed to attack a people who sought their own de-
struction with such determined resolution. The want of materials rendered it im-
practicable that he should erect new ramparts ; and with regard to the preventing
provisions being carried into the city, he thought it would be equally impossible, on
account of the extent of the place and the number of avenues. He considered, that if
ihe common roads were to be all blocked up, yet the Jews, who were acquainted with
all the secret passes in the neighbourhood, would, when driven to absolute necessity,
find out some secret places of conveyance. He reflected, that if the Jews should, by
stealth, convey any relief into the city; it would tend only to protract the siege, and the
delay thereby occasioned would lessen the honour of the victory.
Titus directed his officers immediately to begin the erection of the wall, and let the
whole army take a share in the business, assigning to each party its proper station.
These orders were no sooner issued, than every soldier was animated with a wish to
exceed his fellows in this work. The ground was measured out, the legions were
divided, and every man was emulous who should most effectually distinguish himself.
The common soldiers copied the example of the serjeants, the serjeants that of the
captains, the captains that of the tribunes, and the tribunes that of their superior offi-
cers ; the whole being under the direction of Titus, whose zeal for the dispatch of
this business was such, that he was continually taking his rounds to superintend the
whole proceeding.
This wall commenced at a place named the Camp of the Assyrians, where Titus
himself held his head-quarters. Hence it was continued to the Lower Coenopolis,
carried forward by the way of Cedron to mount Olivet, which was inclosed to the south
as far as the rock Peristereon, and this inclosure comprehended an adjacent hill which
commands the Vale of Sikoah. From this place, it inclined somewhat to the west,
and was carried on to the Valley of the Fountain. Its next direction was to the sepul-
chre of Ananus, the high-priest : after this, it inclosed the mountain on which Pompey
had heretofore encamped. It then turned to the north, and was extended to a village
named Frebinthonicus. It included the sepulchre of Herod on the east side ; and
soon afterwards was joined to that part of the wall where the building originally
commenced. . . . . . . * -
Nine and thirty furlongs was the whole extent of this wall, and thirteen forts were
erected on the outside of it, ten furlongs being the compass of each fort. It is some-
what extraordinary, but no less so than true, that this amazing werk was completed in
three days, though an equal number of months might have been supposed a reasonable
time for it. As soon as it was finished, garrisons were placed in all the forts, who
did duty under arms every night. On each night, likewise, Titus went the first round
in person ; Tiberius Alexander, the second ; and the officers who commanded the
legions, the third. Some persons were constantly on guard in the forts during the
whole night: but some of the soldiers were allowed to rest alternately with others
who were appointed to watch. - *
606 * Jewish History.
The above-mentioned inclosure of the Jews within the town reduced them to the
last degree of despair; for by this time the famine had increased to such a height,
that whole families fell a sacrifice to its rage. The dead bodies of women and chil-
dren were seen in every house: the old men were found dead in all the narrow lanes
of the city; while the younger men, who were yet able to walk, appeared like ghosts
parading the streets. It became impossible to commit the bodies of the dead to the
ground. Many of the living were unable to perform this charitable office; while others
were unwilling to take it, partly discouraged by the numbers of the deceased, and parily
by the reflection that themselves could not survive any considerable time. Numbers
of them expired even while they were burying their fellow-citizens ; and some,
prompted by despair, sought their own graves, and interred themselves, that they
might be certain of a place of repose. Yet miserably distressful as the present situation
of these wretches was, not a single complaint or lamentation was heard; for the pangs
of excessive hunger absorbed every other passion. They who last expired beheld.
those who had gone before them with unweeping eyes, and looks marked with the
near approach of death. The most profound silence reigned through every part of the
city ; and, during the course of the night, heaps of dead bodies were frequently piled
on each other. Yet a more melancholy part of the story (if more melancholy can be)
still remains untold. This arose from the brutal insolence of a number of abandoned
thieves, who broke into the houses, that at this time appeared like charnel-houses,
and having stripped the bodies of the dead, they derided their situation : exclusive of
which, they ran their swords into the bodies of persons who lay half expiring. When
any despairing wretch called for some friendly hand to dispatch him by a sword, that
he might no longer endure the miseries of famine, this earnest request was constantly
refused with the most unfeeling barbarity. When any of the unfortunate reached the
1Homent of death, they turned their ſaces to the temple, and thus closed their eyes;
lamenting, at the same time, that the vile incendiaries who had profaned the holy place
should be yet left among the living. When the offensive smells, arising from the cor-
ruption of the dead bodies, became insupportable, an order was given that all of them
should be buried at the public expence: the abandoned incendiaries threw them from
the walls into the vallies ; a sight that occasioned so much horror to Titus, that,
while he was going his rounds, and found the ditches infected with dead bodies, and
pestilential vapours arising from them, he extended his hands towards heaven, and
made a solemn appeal to God that these misfortunes arose not from any orders that he
had given. & ' ' . . . ... • * *
. The insurgents were now so pent up within the walls, that they found it impossible
for any of them to quit the place. In the mean time, they endured all the pangs of
famine aggravated by the tortures of despair; while, on the contrary, the Romans
lived at their ease, and passed their time very agreeably, being amply supplied with the
necessaries of life from Syria and the adjacent provinces. Encouraged by their better
fortune, many of the Romans advanced to the walls, and made an ostentatious display
of their provisions, with a view to reflect on the necessities of those who were in cir-
cumstances of distress. All this appeared to have no effect on the unfeeling minds.
of the seditious multitude : whereupon Titus, in mere compassion to the residue of an
unhappy people, determined immediately on the erection of new works, and resolved.
that no time should be lost in their completion. One considerable difficulty indeed
now occurred, which was the providing the proper materials for carrying these works
into execution ; for all the wood in the neighbourhood of the city had been cut down
for the erection of the former works: wherefore, they were under a necessity of fetching
all the timber for this second supply from a place of ninety furlongs; and herewith
Jewish HIStory. - 607
four ramparts of greater magnitude than the former were erected at the fortress All-
tonia. Titus carried on this business with great assiduity, and the besieged being now
at his mercy, he plainly hinted to them that he knew their situation. Still, however,
they shewed no concern for what had happened : they seemed to have no regard for
themselves or each other. Those who were decaying with sickness they confined in
prisons, and tore the dead in pieces as dogs would have done. -
The ungrateful return which Matthias received from Simon, for procuring him to be
admitted into the city, was, that he first caused him to be tortured, and then put to
death. The story of the event is as follows : Matthias was the son of a priest named
Boethus, whom the people held in as high esteem as any man of his function. The
zealots having treated the Jews with very unwarrantable severity, and John having
joined the former, Matthias recommended that Simon might be called in to their
assistance, but took no previous precaution, nor made any condition with regard to his
conduct. Such was the ingratitude of Simon, that as soon as he had become master
of the city, he treated Matthias as one of his worst enemies, and the advice the latter
had given for opening the ports was attributed to mere thoughtlessness and simplicity.
On this ridiculous pretence he was brought to a trial, and charged with holding a
correspondence with the Romans; and, without any kind of proof, sentence of death
was passed on Matthias and three of his sons, but without permitting them to urge a
single argument in their defence ; but a fourth son had made his escape to the Romans.
The venerable old man made it his earnest request, and the only favour he asked in
return for his admitting Simon into the town, that he himself might first suffer; but
even this poor favour was denied by Simon, who gave orders that Matthias should be
executed the last, with the cruel resolution of prolonging the term of his sufferings.
The issue of this horrid affair was, that the good old Matthias was put to death on the
bodies of his sons, and within view of the Romans, agreeable to an order which Simon
gave to Ananus, the son of Barnadus ; which Ananus was distinguished from all the
dependents of Simon by the extreme cruelty of his disposition. Simon, however,
was not contented with the simple execution of this barbarous sentence; but in the
moment that Ananus was preparing to give the fatal stroke, he said to Matthias, with
an air of the most insolent derision, “You had intended to have deserted to the Romans,
let them now afford you assistance if it be in their power.” When the execution was
over, the barbarity was carried still farther; for Simon gave express orders that the
bodies should be denied the rites of sepulture. t
About the same time, several other distinguished personages were put to death, the
father of Josephus imprisoned, and himself wounded by a stone. At this juncture, a
number of the inhabitants went off to the Romans. Some of them deserted them under
pretence of pursuing the enemy with stones; while others made their escape by leaping
over the walls. But while they sought to avoid the distresses which prevailed within
the city, they met with greater calamities without; for they contracted surfeits in the
camp still more hastily destructive than the famine from which they had fled : for after
long fasting, and being infected with a dropsical complaint, they durst not venture to
eat freely for fear of bursting. But the most melancholy part of the history remains
yet to be recounted. e - -
Among the Syrians, a fugitive Jew was discovered while he was searching for gold,
which he had swallowed, and which had passed through his body. At the period above
mentioned, there was a very great scarcity of gold in the town, and twelve attics were as
valuable as twenty-five had been in former times; and the faction had searched all the
people in the strictest manner. ‘ On the above-mentioned discovery, it was immediately
reported through the camp that the Jews who had deserted had swallowed all the
608 JEWISH HISTORY.
\
*
gold. Hereupon the Arabians and Syrians seized on the deserters, and cut open the
bodies of two thousand of them in one night. This Josephus deems to have been the
most inhuman butchery that ever was perpetrated on the Jews. - t
The horrid inhumanity of this action gave so much offence to Titus, that he would
undoubtedly have ordered his cavalry to destroy every one of the offenders with darts,
if their number had not been more considerable than that of those they had murdered :
but as this was the case, he summoned together his officers, as well the Romans as the
auxiliaries; and finding that some of his own people had been concerned in this inhu-
man butchery, he delivered his sentiments on the occasion in the following manner:
In the first place, addressing himself to the Romans, he said, “I am astonished that
any soldier of mine should be guilty of an action so unmanly, in order to possess himself
of so uncertain an advantage, without blushing at the meanness to which he had been
induced by his avarice.” Then, turning to his auxiliaries, he exclaimed, “Do you
think it reasonable that the insolencies offered, and the inhumanities perpetrated by the
Syrians and Arabians in a foreign war, in which they act without controul, ought to be
imputed to the Romans ? and that the crimes of one party ought to be laid to the charge
of the other P’’ • . ,
Titus, so far from excusing his own people, was transported to the highest degree of
rage at their conduct, and threatened immediate death to any man who should be guilty
of similar acts of barbarity for the future. At the same time, he gave orders to his
Hegions to make a strict search after every person who should be suspected, and declared
that he himself would sit in judgment on his trial. The love of money, however,
will combat every danger. The cruel are covetous by nature, and avarice is the
most insatiable of all our appetites and inclinations. In some cases, it may happen
that a reasonable and upright conduct may be the consequence of fear ; but when
people are lost to all sense of moral honesty, their destruction may arise from the very
efforts made to save them. What Titus prohibited publicly with such severity, was
repeatedly practised in secret on the deserters from the Jews. Their mode only of
proceeding was varied : for when any of the deserters were taken, the custom of the
murderers was first to be assured that they were not within view of any of the Romans,
and then to rip up the bodies of the Jews in search of treasure, though they were
seldom successful in the finding money sought after by these infamous means. How-
ever, the shocking practice had such an effect on the Jews, that they now no longer
deserted to the Romans, being apprehensive of the fatal consequences that would
ensue. " . . . . . .'; . . . . . * *
John having obtained all he could by plunder, then proceeded to sacrilege, seizing
and appropriating to his own use several cups, dishes, tables, and other necessary vessels
appropriated to divine service, which had been presented as gifts, or offered as oblations,
not excepting even the pieces dedicated to the honour of the temple by Augustus and
the empress.” The Roman emperors had ever entertained a great esteem and veneration
for the temple, though at this time it was profaned by a Jew, who stripped it of the
presents bestowed on it by strangers, and encouraged his companions to make free with
every thing that was sacred, saying, “It was but reasonable that those should live by
the temple who had fought for it.” In pursuance of these sentiments, he made no
scruple of distributing among his people the holy wine and oil, which had been reserved
for sacrifices in the interior, part of the temple: and as John was free of his distribu-
tions, the people were equally free of receiving them, drinking and anointing without
ceremony. ; , . . . . . . . . . . . . . . - - . . . .
The Romans were put to great difficulty in procuring the necessary materials for
completing their works ; but they cut down all the woods within the circuit of ninety
*
JEWISH HISTORY. 609
furtongs of the city, and finished their platforms in the space of twenty-one days.
A most dismal alteration took place in this delightful part of Judea, which abounded
in curious gardens, plantations, and houses of pleasure : not a building or tree was now
to be seen, but the marks of devastation and ruin occupied the whole prospect. So
great was the difference between the present and the former state of Jerusalem, that
even strangers could not refrain from tears on the comparison. So terrible was the
devastation and havoc of the war, that people in the heart of the city might reasonably
have enquired where Jerusalem, that place so peculiarly favoured by heaven, was
situated. g - -
The Romans having raised the mounts, the Jews became greatly alarmed ; for
matters were now arrived to such an extremity, that they were conscious they must
inevitably surrender the city if their endeavours to destroy the Roman works proved
ineffectual : on the other hand, the Romans were exceedingly apprehensive lest the
attempts of their adversaries should prevail; for the wood of the adjacent parts of the
country being wholly exhausted, and the men greatly harassed by incessant and hard
duty, if the mounts were destroyed, and all hopes of success must end, since there
appeared no possibility of constructing other works.
- Notwithstanding the enmity subsisting between the parties, the Romans were more
concerned on account of the miseries of the Jews than they were themselves. In despite
of all the difficulties and dangers they had undergone, and the prospect of what they
had still to encounter, the Jews preserved their spirits and resolution. The disadvan-
tage they had sustained in several combats, the inefficacy of their engines against a
wall of such surprizing strength, and the disappointment of divers stratagems by the
superior policy of the enemy, proved highly discouraging to the Romans. They re-
flected that they had to contend with people who, notwithstanding the disadvantages
of intestine divisions, the miseries of famine, and the horrors of a foreign war, suffered
no abatement of fortitude and courage ; but, on the contrary, appeared to derive
additional vigour from the difficulties in which they were engaged ; and they ex-
claimed, “Were these people favoured by fortune, to what great undertakings would
they not be equal, since, in despite of the great disadvantages under which , they at
present labour, they conduct themselves with such surprizing courage and address '''
The Romans now doubled the number of their guards, and took such other precautions
as occasion required. * -
Before the rams were mounted, no measures that were likely to prove effectual
were omitted by John and his adherents, who guarded the castle of Antonia to prevent
a breach being made in the walls. They made a sally with a view of setting fire to
the mounts; but they went out in small parties, and they did not act with that
courage and unanimity which was usual to the Jews. . Their measures were not well
concerted, nor were they carried into execution with the necessary spirit, to which may
be attributed the failure of their design. The Romans became unusually, vigilant,
and lest their works should be set on fire, they planted a strict guard upon the bulwarks,
and adopted such other precautionary measures as were necessary for preventing any
disadvantages being taken by the enemy. Rather than submit to the irreparable injury
of relinquishing their advantageous station, they unanimously resolved to die, in de-
fending the mounts. They considered that the honour of the Roman name would incur
indelible disgrace if they suffered their courage and discipline to be baffled. by the
headstrong impetuosity of a desperate and outrageous multitude ; and to submit to the
power of the Jews, was a circumstance that they could not reflect upon with any
tolerable degree of patience. * *
The Romans were prepared with darts to encounter the enemy as they adyanced,:
4 I *
#IQ JEWiśH HISTORY. ---"
and such of the foremost as were slain or wounded, obstructed the progress and damped
the courage of their companions. They who pressed forward were astonished and
deterred upon observing the exact regularity of the Roman discipline ; others were
alarmed at the great numbers of the enemy; and they who were wounded availed
themselves of the first opportunities that offered for effecting an escape. In short,
all the Jews retired, each man endeavouring to preserve himself from censure by attri-
buting the common calamity to the misconduct of his companions.
The Jews having retreated on the first day of the month Panemus, the Romans
advanced their rams in order to batter the walis of the castle of Antonia. To prevent
the approach of the engines, the Jews had recourse to their swords, fire, stones, and
such other means as were likely to prove effectual; and they defended themselves with
singular resolution : they greatly depended on the walls being sufficiently strong to
resist the force of the machines; but still they exerted every possible effort to prevent
their being advanced and placed in a manner proper for action. Hence the assailants
concluded that the great activity of the Jews proceeded from a consciousness of
Antonia being in danger. For a considerable time the battery was continued without
effect; but despairing of being able to effect a breach by means of their engines, the
Romans applied themselves to mining, carefully guarding themselves with their
bucklers from the stones, lances, and other weapons discharged from above. With
immense labour, they at length loosened four stones of the foundation. The night now
arrived, and both parties retired to repose. In the mean time, that part of the wall
which John had undermined, with a view of destroying the former works, suddenly
gave way. This unexpected event had a contrary effect upon the contending parties.
The Jews, who, by a proper attention, might have prevented the accident, were but
little concerned when it arrived ; for they deemed the place to be still sufficiently
secure. The Romans were greatly rejoiced at a circumstance so favourable to their
views as the falling of the wall; but their transports abated, upon observing a wall
which John had constructed within the circuit of that wherein the breach appeared.
They still, however, entertained hopes of conquering the place ; for the ruins of the
outward wall greatly facilitated access to the other, which was not yet sufficiently
gettled and hard to make any considerable resistance to the force of the battering-rams.
The assailants judged that instant death would inevitably be the fate of those who should
attempt to scale the walls ; and therefore all thoughts of that exploit were declined,
unless by one Sabinus, who lost his life in the attempt. *
Two days being elapsed, twenty of the guards of the platforms, the ensign of the
fifth, two cavaliers, and a trumpet assembled ; and in the dead of the night these
people silently advanced over the ruins of the wall to Antonia. They marched without
meeting the least obstruction; and finding the advanced guard oppressed- asleep,
they cut their throats ; and having gained possession of the wall, the trumpeter sounded
his instrument, which aroused the rest of the guard, who were thrown into so great a
consternation, that they instantly fled, being ignorant that only a small number of the
enemy, had entered the place, but strongly possessed of the opinion that they were
exceedingly numerous.
Upon receiving intimation of the state of affairs at the fort, Titus put himself at the
head of his most resolute troops, and immediately marched thither over the ruins
already mentioned. So astonished were the Jews at the sudden and unexpected attack,
that some fled for safety to the interior temple, and others to the mine that John had
formed with a view of destroying the Roman works. The factions under the command
of John and Simon were convinced that every prospect of success must end if the
enemy obtained possession of the temple ; and hereupon a desperate engagement
JEWISH HISTORY. . . . 61
ensued before the doors of the sacred building ; one party fighting for the preservation
of life, and the other for the honour of conquest. Neither party could use lances or
darts with effect; for they were so closely engaged, that the sword was the only w eapon
on which the issue of the battle was to depend. Jews and Romans were promiscuously
crowded together, and neither order or discipline was observed ; but the utmost
confusion prevailed. The outcries were so loud and various, that, notwithstanding
the difference of language, there was no possibility of distinguishing from which party
they respectively proceeded. A very considerable slaughter was made on each side,
and the ground was encumbered with the bodies and weapons of the slain and wounded.
The spot where the battle took place would not admit of a retreat or a pursuit; but
when either party obtained an advantage, they pressed forward with shouts of triumph,
while the other retired, exclaiming against the severity and injustice of fortune.
The rear of each army was so violently pressed forward, that the soldiers in front
were wholly unable to retreat ; and therefore they had no alternative but either to
destroy their adversaries or surrender their own lives. The encounter was maintained
for the space of ten hours, being commenced at the expiration of the ninth hour of
the night, and not concluded till the end of the seventh on the following morning.
The determined rage of the Jews, however, proved too powerful for the discipline and
bravery of the Romans ; and that this was the case, proved a happy circumstance for
the former, whose last advantage being at stake, had they been vanquished in this action,
utter destruction to them must inevitably have been the consequence. The Romans
judged that they had reason to be satisfied with the advantage they had acquired,
in gaining possession of the fort Antonia : for they had performed the exploit with
only a part of the army, the legions on whom the greatest dependence was placed not
being yet arrived. *
Having determined to break up the foundations of fort Antonia, and form a level
passage for the more convenient march of his army, Titus, before he proceeded to that
extremity, commissioned Josephus to bring back the Jews to the exercise of their .
reason. His arguments were lost in the majority of his hearers ; but prevailed with
divers of those people who composed the faction, and heartily disposed them to revolt
to the Romans : but, notwithstanding they deemed it impossible that the city should
escape ruin, a dread of the guards, which many of them entertained, prevented a com-
pliance with their inclinations: others seized the opportunity of escaping to the
Romans ; and in the number of these were Joseph and Jesus, the high-priests ; the
three sons of Ismael, who was beheaded at Cyrene ; four sons of Matthias; and one
son of another Matthias, who escaped to the Romans aſter Simon, the son of Gorias,
had put his father and three brothers to death, as we have already related ; and, exclu-
sive of the above, a considerable number of other persons of rank revolted to the enemy.
They experienced a most gracious and generous reception from Titus, who, conceiving
that it would prove both inconvenient and disagreeable to reside among people whose.
laws, customs, and manners, so materially differed from those under which they had :
been used to live, ordered them to Gophne, promising to grant them considerable
possessions when the war should be concluded ; and the fugitives expressed the
warmest sentiments of gratitude for the liberal treatment they had received from the
Roman general. -
When the faction observed that the fugitives were no longer to be seen from the city,
they circulated a rumour that the Romans had put them to death. For some time,
this stratagem had the desired effect, by deterring other Jews from following the
example of the deserters : but being apprised of the design with which the report
liad been propagated, Titus real; * deserters from Gophne, and ordered them.49.
612 - JEWISH HISTORY.,
make the tour of the walls attended by Josephus. The calumny being thus refuted,
a still greater number of the people were induced to revolt to the Romans. Being
assembled on this occasion within sight of the Romans, with tears and lamentations
they supplicated the faction to preserve their country by admitting the Romans into
the town ; or, at least, to depart from the temple rather than provoke the enemy to
destroy it by fire, to which extremity they would not proceed, unless aggravated to
adopt the measure by an inconsiderate perseverance in a fruitless opposition. This
conduct served but to inflame the faction to a more extravagant degree of outrage ;
and having planted machines even at the gates of the temple, they assailed the deserters
with darts, arrows, stones discharged from slings, and other missive weapons ; so that
the sacred building had a greater resemblance to a place of war and slaughter than a
house dedicated to the worship of God ; and the bodies of the deceased lay in such
numbers in the space of ground before the temple, as to give it the appearance of a
cemetery. They forcibly entered the holy sanctuary, their hands yet reeking with the
blood of the murdered citizens, and were guilty of the most horrid impieties.
Titus now determined to make an assault upon the Jews; but, at the same time,
consented to remain in the fort of Antonia, where he might witness their operations
without exposing his person. The attack commenced at three o’clock in the morning,
when the Romans were deceived in the expectation they had formed of surprizing
the Jews while asleep : the advanced guards resolutely opposed the assailants, and,
at the same time, joined in a general shout, which awakening their companions, great
multitudes immediately came to their support. The Romans bravely withstood the
shock made by the advanced guard ; and when the other Jews came up, a scene of
horror took place : through the darkness of the night, the confused sound of voices,
fear, and the impulse of rage, their consternation was so great, that they destroyed both
friends and enemies without distinction ; and the Jews who fell by the hands of their
ow: countrymen, were considerably more numerous than those who were slain by the
enemy. The loss on the part of the Romans was not great; for they preserved a
regular discipline, carefully defended themselves with their bucklers, and had the
advantage of knowing each other by means of the watch-word. Upon the appearance
of day-light, the Jews discovered their error, and pursued the encounter with more
regularity. Each party now employed darts, arrows, and other weapons ; and,
notwithstanding the contest that had been maintained in the night, they appeared to
suffer no abatement of courage or strength. The Romans, conscious that their general
was posted in a station where he could form an exact judgment respecting the behaviour
of his troops, and considering that their future prospects in life would depend on their
conduct in the present action, fought with a noble emulation to surpass each other in
martial exploits. The presence of John, who threatened and even struck those of his
people who appeared to be tardy in their duty, and encouraged the rest with promises
of reward, added to the consideration that their own lives and the safety of the temple
were at stake, induced the Jews to exert their utmost endeavours in opposing the enemy.
Neither party was able to make any considerable retreat, the place not being sufficiently
large for that purpose ; and the battle was mostly maintained hand to hand, victory
sometimes appearing to incline to one, and sometimes to the other side. The fort of
Antonia was as a theatre, whence Titus and his friends commanded a full and perfect
view of those who were actively engaged in the scene, urging the Romans resolutely to
pursue the advantages they gained, and exhorting them firmly to maintain their ground
when they appeared to be in danger of a repulse from the Jews, and giving such direc-
tions as circumstances required. In short, the contest continued from the ninth hour
of the night to the fifth on the following day; and when it was concluded, so resolutely
JEWISH HISTORY. 6.13
had the combatants maintained their ground, it could not be decided which party had
gained the advantage. - - -
Titus ordered the foundation of Antonia to be broken up to the very bottom; and,
in the space of seven days, this work was completed, and a level passage formed for
admitting the legiops to march conveniently up to the walls. Titus now employed
his troops in erecting four mounts : the first facing the angle of the interior temple
that looked towards the north and east; a second against the gallery, to the northward
between the two gates ; a third-tpwards the west porch ; and the fourth towards the
north porch of the outward tempe. The works were not completed without great
difficulty and expence ; for the Romans were under the necessity of conveying what
materials they had occasion for from places at an hundred furlongs distant from
Jerusalem ; and, placing great confidence in their strength, they neglected to guard
against surprizes from the Jews, who, waiting for them on the way, frequently made
desperate sallies from ambushes, and put them to considerable loss and inconvc-
Illen Cº. - -
When the Romans went out in foraging parties, they frequently unbridled their
horses, and turned them to graze; and when opportunities offered, the Jews sallied
forth, seized and carried off the animals. This being often repeated, Titus attributed
the loss to the negligence of his troops, rather than to the enterprizing spirit of the
enemy. He was not deceived in his conjecture; for having caused one of his soldiers
to be put to death as a punishment for loosing his horse, no instance of the like nature
occurred in future. - -
The platforms being now raised, and the Romans having made every other prepara-
tion necessary to the assault they had meditated, on the following day, a number of
Jews belonging to the faction, who, being unable to procure the necessaries of life by
their usual practice of pillage, and nearly on the point of starving, formed the resolution
of attacking the Roman guards who were stationed on mount Olivet ; and they ad H.
vanced about the eleventh hour of the day, when they imagined their attempt would
be most likely to succeed, as at that time it was usual for the enemy to take some respite
from the fatigue of duty. - - -
The Romans observing the approach of the seditious multitude, collected all their
force in order to repulse them. A terrible contest ensued, in which great exploits
were performed by both parties. The Romans founded their hopes of success on their
superior knowledge in the art of war; and the furious rage and impetuosity of the
Jews induced them to believe that they were able to succeed in the most desperate
attempts. The valour of the one party was excited by the dread of shame, and that
of the other by the pressing exigency of their situation: for the Romans conceived
that they should incur indelible disgrace if they did not revenge themselves upon the
Jews for the insolent attempt they had made ; and the Jews had no prospect of
escaping the vengeance of the enemy but by merc dint of force. The following exploit,
which is so remarkable as almost to exceed credibility, was performed by a Roman
cavalier, named Pedanius : the Jews being repulsed and pursued into the valley by the
Romans, Pedanius rode after the fugitives, and overtaking a young Jew bearing very
heavy arms, who, in order to preserve his life, was urging his horse full speed, he
seized him by the leg, and, carrying him away a prisoner, presented him to Titus.
The general complimented Pedanius on his courage, and surprizing strength and
activity ; and he consigned the Jew to death for having been concerned in the audacious
attempt to surprize the Romans in their camp. Titus continued to direct his principal
attention towards completing the mounts, by means of which he entertained the hope of
becoming master of the temple, - - -
614 JEWISH HISTORY:
Finding themselves considerably weakened by the losses sustained in divers combåts,
that the war daily raged with additional violence, and that the temple was in the most
imminent danger of being destroyed, the Jews resolved to ruin a part of the sacred
edifice, in order to preserve the rest, as it is usual to amputate the extremities, lest
mortification should be communicated to the more noble parts of the body. They set
fire to that part of the gallery extending from the north to the east, and facing the fort
Antonia ; and, in a short time, as much of the building as occupied a space of near
twenty cubits was entirely consumed. Thus were the Jews the first who actually
put the design in execution of effecting the destruction of the superb and holy struc-
ture, so deservedly celebrated throughout the universe.
Two days having elapsed, the Romans, on the twenty-fourth of the same month,
set fire to the remaining part of the gallery; and when the flames had gained fourteen .
cubits, the Jews destroyed the roof, as well as every other matter which was likely to
serve as a communication with fort Antonia, though they might, had they been so
inclined, have saved the place from the rage of the flames ; but they were wholly
regardless as to what course the mischief took, so it tended to promote their private
views. During this time, daily skirmishes took place in the neighbourhood of the
temple. - º -— f
º this juncture, the faction in the temple, soldiers on the mounts, and the rest of
the Jews, devised the following stratagem on the twenty-seventh day of the month
above mentioned. They placed a large quantity of dry wood, sulphur, and bituminous
matter, between the timbers and the top of the roof of the western porch ; and then
affecting to give way, as if an attack had been made on them, they retreated with every
appearance of being, driven out of a place of which they could no longer hold the pos-
session. Hereupon, a number of their opponents pursued them closely with the utmost
eagerness, and put up ladders to get possession of the place, which the others had
abandoned : but they who reflected on the affair, deemed it to be a mere artifice, and
therefore did not join in the pursuit. *
As soon as the Romans had crowded into the porch, the Jews set it on fire, and the
whole building was immediately in flames, to the horror and confusion of those who
were within, and the astonishment of those who viewed the conflagration at a distance.
Some of the unhappy people threw themselves into wells and pits ; others leaped from
the houses, and ran for their lives : others again were smothered in the flames, while
others threw themselves on their swords to avoid a death still more dreadful.
Titus was greatly affected by this horrid sight, compassionating, in a high degree,
the misfortunes arising from so fatal a miscarriage. In the mean time, he was highly
offended at his soldiers for having embarked in such an enterprise without previously
receiving his orders. They had, however, one satisfaction in the midst of their distress,
to compensate for the loss of life ; that they were pitied by the prince in whose service
they suffered ; for they could behold him giving his orders, and using his utmost
endeavours to afford them relief; and all the evidences he gave of his regard were
deemed memorials to his lasting honour. With regard to those persons who escaped
the fury of the flames, they were attacked by the Jews, and every man of them was .
slain, after they had made all the resistance in their power.
The fire destroyed the porch as far as the tower which John had built (during his
war with Simon) on the pillars that led to his porch. After the Romans had been
burnt by the Jews in the manner above recited, they destroyed the remainder of .
the building ; and the following day, the Romans set fire to the north porch, and con- .
tinued this fire to the porch facing the eastward, which commands the valley of Cedron,
from a precipice, to take a downward view of which affords a prospect almost distracting.
JEWISH HISTORY. - - 615
Thus unhappily were affairs situated in the neighbourhood of the temple. The
extreme severity of the famine had almost depopulated the city, and the miseries
consequent on this calamity are beyond all recital ; if it was but suspected that there was
any concealed food in a family, this circumstance was sufficient to dissolve the tenderest
ties, and create a general insurrection among the parties. They who absolutely perished
of mere hunger were not credited even at the hour of death, when they declared that
they had no food : for no sooner had the breath left their bodies, than immediate search
was made about their persons, on the supposition that they had concealed some bread.
When the survivors found "not what they searched for, they ranged the streets like
mad dogs, reeling, like drunkards, through weakness; repeatedly prying into every
corner of every house, seizing whatever they could find, even such articles as a canine
appetite would have refused. The skins of beasts, leather girdles, and shoes, were
eaten, and even a handful of old hay bore the price of four attics.
In the village named Vetezobra, (that is, the house of Hyssop,) beyond the river
Jordan, lived one Eleazar, who had a daughter named Mary. The family was rich,
and their descent respectable. Now this Mary fied, in company with several other
persons, and took refuge in Jerusalem, where it was their misfortune to be besieged.
All the more valuable effects that this woman brought with her she was deprived of
by the tyrants; and, with regard to such articles as she had concealed, whether goods
or provisions, the soldiers frequently broke open her house, and stole them from her.
Irritated by this treatment, she reviled the faction in terms of the utmost acrimony;
but no language of which she was mistress, however severe, could provoke any of
this abandoned set to put her to death, either from motives of rage or pity. At length,
tormented with the excruciating pangs of a devouring famine, from which she saw
no possibility of escaping, having no farther means of sustaining life, and being aban-
doned to the utmost rage of despair, she determined on a resolution more horrible than
it is in the power of language to describe. - -
She killed her infant; and, having boiled it, ate the half of it; and, covering up the
remainder, put it away. The circumstance of her dressing food soon came to the
knowledge of the faction, some of whom went to the house of the woman, and threatened
her with immediate death if she did not produce what provisions she had in the house.
Hereupon she fetched out that part of the child which still remained undevoured,
and told them that was all the food she possessed. This sight had such an effect on the
spectators, that they at first appeared petrified with horror, then trembled at the
idea of what had passed, and were shocked at the consequences to be dreaded from it.
On this, the woman addressed them as follows: “Be assured that this is my son,
the half of whom I have eaten myself, and request that you will eat the remainder ;
I flatter myself that you will not pretend to have more delicacy than a woman, or more
compassion than a mother. But if you refuse the oblation through scruples of con-
science, you are welcome to leave the food where you have found it, only remember
that I have eaten a part of it already.” She had no sooner ended speaking, than they
departed with evident signs of terror, leaving, though against their inclinations, the
remainder of the child with the unfortunate mother ; the only circumstance of their
whole conduct attended with any degree of delicacy. -
This shocking deed became immediately the subject of conversation throughout the
whole city: and every man appeared to detest the crime as much as if he himself had
been immediately concerned in it. The famine now raged with such violence, that the
people wished for immediate death in the mere fear of starving ; and they who remained
alive envied those who had died before the calamity increased to such an alarming
degree. The melancholy tale soon spread from the Jews to the Romans, some of whom
616 - - JEW 18H HISTORY,
commiserated the chamities of the Jews, while others hated them the more for their
misfortunes, and a third sort gave no credit to the recital. In the mean time, Titus
solemnly declared his innocence respecting the whole matter, vowing, in the presence
of God, that he had exerted his utmost influence to render the Jews easy and happy
in their fortunes, lives, and liberties. “But,” said he, “ if the Jews were determined
rather to destroy each other, than to live in the bands of fraternal affection; if they
preferred war rather than peace, and famine rather than plenty, it was not in my power
to prevent them. As they were determined to set fire to the temple with their own
hands, while I did every thing in my power to preserve it, the flesh of their own children
is as good food as such parents deserve. For my part, I am resolved that their iniquities
shall but he the forerunners of their ruin ; for I will not longer permit the existence
of a city, in which mothers feed on their own children, and the fathers, with a still more
horrid degree of impiety, continue the war, after such plain and evident demonstration
that the so doing is contrary to the will of Almighty God.” Having said this, and
reflected on the amazing obstinacy and incurable stubbornness of the faction, he looked
on them as a people devoted to destruction; for he thought that the miseries they had
already endured would have changed their sentiments, if it had been in nature that such
an effect could be wrought. * -
Two of the legions having completed their platforms, Titus directed his battering-
rams to be planted against the western gallery of the outward temple, on the eighth
day of the month Lous. For the space of six days successively, he played his best
piece of battery against this place ; but without effect ; for the engines could make
no impression on the work. In the interim, some of the troops were employed in
sapping the foundations on the north side ; but after a prodigious labour, they found
that they could only move the outward stones, the porch still remaining firm : where-
fore, finding that mines and batteries were ineffectual to answer the purpose, the Romans.
had recourse to the use of their scaling-ladders.
Though the Jews were unable to prevent their enemies fixing their ladders, yet they
made an obstinate resistance in every part where it was possible to be made. Those
who ascended the ladders were attacked immediately, before they had time to put
themselves in a posture of defence : others they threw down as they were ascending:
some they destroyed as they were advancing with relief; and sometimes they overturned .
the ladders with the men upon them. On the whole, the Romans sustained a very con-
siderable loss in this attack, especially in those contests which happened for the defence
or recovery of their colours, which military people deem to be an affair of the utmost
consequence. In the end, however, the Jews killed a number of the ensign-bearers,
keeping such ensigns as they got possession of ; a circumstance which so discouraged
the rest of the assailants, that they thought it prudent to retreat. However, to do
justice to the besiegers, it must be acknowledged that not a single man among the slain
disgraced the character of a Roman. Their opponents of the faction who had behaved
well on former occasions lost not their character for intrepidity; and Eleazer, the
nephew of the tyrant Simon, was distinguished by his courage. Titus now finding
that his own men were only devoted to ruin by his wishes to spare the temple of the
enemy, he issued orders that his troops should set fire to the gates without loss of
time.
At this juncture, two deserters from the Jews repaired to Titus, flattering themselves
that their abandoning the faction at the time they had some advantage in their favour
would secure them the better reception. One of these deserters was Archelaus, the
son of Magadathes ; and the other Ananus of Emmaus, one of Simon's guards, and
deemed the most inhuman of all his attendants. The character of these men for cruelty
JEWISH HISTORY. 61'ſ
was so well known to Titus, that he entertained some thoughts of putting both of them
to death, notwithstanding their pretended attachment to his interest, being convinced
that it waſ not an affection for his service, but the consideration of their own safety
that influenced their conduct. He thought that those who had first inflamed their
country, and then abandoned it, were unworthy to live : but, having reflected more
seriously on the affair, he came to a resolution to spare them. tº,
By this time, the gates of the temple were burning furiously, the timbers being all
on fire ; and the silver work above the gates melted, while the flames extended even
to the adjacent galleries. The Jews were so much surprized by this unexpected event,
that, finding themselves encompassed by the flames, they regarded each other with
looks of the most extreme astonishment, not even attempting to preserve what yet
remained usinjured, or affecting any concern for what was already destroyed. In a
word, they were totally dispirited for any kind of enterprize ; so that the fire con-
tinued to increase all that day and the succeeding night, till at length the galleries were
totally burnt to the ground. w .
On the following day, Titus issued out orders for the suppression of the fire, and
that the roads might he levelled for the march of his troops. His next step was to
summon a council of his general officers, to concert the best mode of proceeding.
These officers were Tiberius Alexander, his lieutenant-general ; Sextus Cerealis, the
commander of the fifth legion ; Lorgius Lepidus, of the tenth ; and Titus Tigrius,
Who presided over the fifteenth ; and to these were added Eternius Fronto, a captain
of two of the legions of Alexandria ; and Marcus Antonius Julianus, governor of
Judea ; exclusive of colonels and other officers, whose opinions it was thought proper
to take, on the mode of proceeding requisite to be pursued with respect to the affair
of the temple. Of these, some recommended a strict adherence to the law of arms,
urging, that while the temple remained, and the Jews continued their frequent associa-
tions in it, they would never desist from their opposition. Others gave their votes for
sparing the temple, on the condition that the Jews should abandon it, and that it should
be no longer considered as an object of contention ; but that if possession of it should
be acquired by dint of the sword, in this case, that they should not hesitate to burn it,
not considering it as a temple, but as a castle ; since the blame would then rest with
those who compelled the burning it, not with those whom necessity urged to the deed.
Hereupon Titus gave his opinion, saying, “If the obstinacy of the Jews will convert
a temple to a citadel, shall I take vengeance on their perverseness by wreaking my
wrath on the stones of the building, and burn to ashes the most magnificent structure
in the world on their account? Indeed, I am of opinion, that the robbing the empire
ºf so distinguished an ornament would be a disgrace to the characteristic majesty of
Rome.” Alexander, Cerealis, and Fronto, hearing the sentiments of Titus, edincided
with him in opinion, on which the council was dismissed. Orders were now issued
that the army should be allowed to rest and take refreshment, in order to be better
prepared for future enterprizes. In the mean time, some select battalions were
directed to observe the ravages made by fire, and to make proper passages through the
.I.U III S. * - - -
The courage and strength of the Jews beginning now equally to fail them, they
remained at peace during this day : but on the following day, about the second hour,
having by that time recruited their spirits and acquired fresh resolution, they made a
“lesperate sally through the eastern gate on the guards of the outward temple. At
first, the Romans, under the protection of their bucklers, sustained the shock with
the utmost resolution, it making no more impression than it would have done against a
*one Wall ; but all their courage and perseverance would not have enabled them long
61 g . / JEWISH HISTORY,
to hold out in opposition to so fierce and numerous an enemy, if Titus, (who beheld
the action from Antonia) had not instantly come to their relief before they had yielded
to their antagonists. On this relief, some of the Jews fell back ; and the Romans
breaking in on their front, the main body fled with precipitation. After this, the
Romans retreated in their turn, while the Jews rallied and advanced in order of battle.
Thus they continued alternately advancing or retreating, one party having now the
advantage, and then the other, till about the fifth hour of the day, when the Jews were
compelled to retreat into the temple, and there inclose themselves. . Hereupon Titus
retired to Antonia, having come to a determination to made an assault on the temple
on the following day with his whole army. But it seemed evident that divine provi-
dence had originally destined this place to be destroyed by fire, and that the period
was at length arrived, that is to say, the tenth day of the month Lous, being the return
of that day on which it had been heretofore burnt by Nebuchadnezzar, king of Baby-
lon. Of this last conflagration, however, the Jews themselves were the evident occa-
sion : for no sooner had Titus left them at their repose, than the insurgents made a
violent sally on his guards, while they were engaged, by the general’s orders, in ex-
tinguishing the fire. But, on this occasion, the Romans routed the Jews, and compelled
them to retreat to the temple for refuge. .
An event happened at this period which took rise from the conduct of a private
soldier, who thought himself actuated by a divine impulse, without pretending to any
other authority for what he transacted. Having got on the shoulders of one of his
comrades, he threw a firebrand into the golden window that was opposite the apart-
ments on the north side of the temple. This action was no sooner done, than the place
was in flames, which occasioned so violent a tumult among the Jews, that their coun-
trymen hastened as fast as possible to their relief; for the present juncture, when every
thing dear to them was at stake, was not a period in which to think of Saving their lives
or indulging themselves. *. -
Titus was just now laying down to repose himself in his tent, after the fatigue of the
action, when intelligence of the conflagration was brought to him ; on which he im-
mediately arose, and, ordering his chariot, proceeded to the temple, to use all his
authority towards the extinction of the fire. He was followed by his principal officers,
and the legions; but in a confused manner, as may be supposed of such an immense
number, who had not received regular orders for their proceeding. Titus exerted
himself to the utmost of his power both by words and signs, in giving directions to stop
the progress of the flames ; but all his efforts were vain; the lesser noise was lost in the
greater, mor were his words more heard than the signs and motions of his hand attended
io. The sclaiers were not to be governed by commands or threatenings; but, following
the impulse of their rage, some were trodden on and pressed to death by the crowd,
while others were suffocated by the smoke arising from the ruins of the galleries over
the porches. The common soldiers who were in the temple urged, in excuse of their
disobedience of the general’s orders, that they could not hear what he said ; while those
who followed them gave orders that they should throw fire. In a word, the faction
had no way to prevent what happened, and on which side soever they turned, destruction
stared them in the face. The poor people, the sick, and the unarmed, were destroyed
by the sword wherever they were found : numbers of unhappy wretches were left
streaming in their own blood ; dead bodies were piled in heaps around the altar, and
the stairs were floated with deluges of blood.
The fury of the soldiers had now arisen to such a height, that Titus, finding it im-
possible to restrain it, and that the fire continued to make additional ravages every day,
immediately proceeded, with some of his officers of the first rank. into the interior
JEWISH HIStory. 619
temple, where, on a careful survey of the place, he found that its splendour and mag-
mificence greatly exceeded what common fame had reported, and were, at least, equal
to the very account propagated respecting them by the Jews. Titus having now re-
marked that the fire had not reached the sanctuary, and being of opinion that it might
not yet be too late to preserve the holy place, instantly exerted himself, and intreated
the soldiers, in the most earnest manner, to use their utmost endeavours to stop the
progress of the flames; at the same time issuing strict orders to Liberalis, a centurion
of the guards, to urge the accomplishment of this business, and to punish those who
refused their assistance. But so violent was the rage of the soldiers for revenge, that
they were not restrained within the bounds of their duty, either by the motives of
respect or fear. At the very time that Titus was exerting his utmost endeavours to
preserve the temple, one of the soldiers set fire to several of the door-posts ; on which
Titus and his officers were obliged to retire to such a distance, that their services could
no longer avail : so that, in the end, the temple was destroyed, notwithstanding every
generous cffort Titus had made for its protection.
During the time that the temple was in flames, the soldiers seized every person they
could find ; and, having first plundered, they slew them, without paying the least
attention to age, sex, or quality. The slaughter on this occasion was immense : the
old, the young, those of the priesthood, and those of the laity, persons of all ranks and
all degrees, whether they sued for quarter or otherwise, were all involved in the general
calamity of the war. . -
As the fire continued to increase, the noise of the flames was heard, intermixed with
the groans of persons in the agonies of death ; and to those at a distance, the whole city
appeared to be on fire, owing to the extent of the conflagration, and the depth of the
hill. The confusion and disorder occasioned by this event were so great, as it is not
in the power of language to describe them. The Roman legions made the most horrid
outcries: the rebels, when they found themselves at the mercy of the fire and sword,
screamed in the most dreadful manner; white the unhappy wretches, inclosed between .
the enemy and the fire, lamented their situation in the most pitiable complaints. Those
on the mountain and those in the city seemed mutually to return the groans of each
other. Those who were already on the point of expiring through famine acquired
fresh spirits to deplore their misfortunes, when they saw the dreadful effects of the
raging flames. The complaints and lamentations from the city were repeatedly echoed
from the adjacent mountains and places beyond Jordan ; but the calamity exceeding
in reality all that could be expressed by the bewailings of the sufferers. The flames of
fire were so violent and impetuous, that the mountain on which the temple stood re-
sembled one large body of fire, even from its foundation. The blood of the sufferers
flowed in proportion to the raging of the flames ; for the number of those who were
slain exceeded that of their executioners. Dead bodies strewed the ground on every
side, and the Rounan soldiers trampled on the bodies of the slain in pursuit of the
survivors. At length, however, a body of the insurgents repelled the Romans; and,
having forced a passage into the outward temple, effected their escape into the city,
while the outward porch was gained by the remainder of their namber.
Many of the priests who had engaged in this contest with the ſtomans made use of
the Spits belonging to the temple instead of darts; and, in the piace of stones, they
threw their seats, which had lead in them ; but, at length, finding that all the efforts
of their resolution were fruitless, and that fire pursued wherever they attempted to fly,
they took refuge for some time under a thick wall that was not less than eight cubits
in breadth. Among the principal persons who exerted themselves on this occasion,
were Meirus, the son of £e!gas, and Joseph, the son of Dalaeus, who might have.
- -- 4 K 2 -
620 /JEWISH HISTORY.
*
preserved their own lives, if they would have taken part with the Romans; but they
rather chose to adhere to their associates, and, plunging themselves into the fire, were
buried in the copilagration that destroyed the temple. * -
The Romans, now finding that the temple was reduced to ashes, were less anxious
as to the preservation of any particular buildings: wherefore they set fire to most of the
gates and galleries at the same time, sparing only one on the east side, and another on
the south : in a short time afterwards, these underwent the fate of the former. They
likewise burnt the treasury and the wardrobe, containing an immense treasure in jewels
and money, and rich habits to a very large amount ; for, in fact, the Jews had made
this place a repository of every thing that they deemed most valuable. There was
yet standing one gallery on the outward part of the temple, to which had resorted a
very great number of women and children, with a variety of persons who had fled from
the multitude, the whole number amounting to almost six thousand. The soldiers,
enraged to the utmost degree of fury, set this place on fire before Titus had an oppor-
tunity of giving any directions concerning it; and they continued their operation;
against it with such vehemence, that not a single person escaped with life, numbers
throwing themselves precipitately from the ruins, and all the rest being consumed by
the flames. - -
This melancholy event happened through the artifices of an impostor, who, on that
day, pretended to be commissioned by Almighty God to declare his will, which was,
that they should immediately go up to the temple ; and he accompanied this order
with an assurance that the divine favour and protection would be manifested by an
infallible sign. It was no unusual custom with the faction to pretend to have received
revelations of the will of God, in order to prevent their people from deserting, and to
induce them to encounter every kind of danger. Persons in circumstances of distress, .
when they are flattered with relief, are generally inclined to believe that their real
misfortunes have been magnified by their fears. - - -
By this time, the insurgents had fled into the city. The Roman army now placed
their ensigns against the eastern gate, where they made sacrifices of thanksgiving, and
proclaimed Titus emperor with every possible demonstration of joy. So large a
treasure in gold was now obtained in Syria, that it was reduced to half its accustomed
value. - . • . - - - -
Among the priests on the wall, there happened to be a child, who requested the
Romans to give him a draught of water to quench his thirst : this, on the promise
of good faith on both sides, they readily did, in compassion to his tender age and great
necessity. On going down to drink the water, he took with him a flaggon, which he
filled, and ran off with it to his friends with such expedition, that the guards found it
impossible to catch him. On this the Romans accused the boy with having forfeited
his word ; but, in his defence, he alledged that he had only contracted with them for
permission to fetch the water, but not to remain with them when possessed of it, and of
course had not violated his agreement. The Romans submitted to the imposition in
consideration of the innocence of the fraud.
The priests having continued on the wall yet five days longer, an extremity of hunger
at length compelled them to go down and surrender themselves prisoners : whereupon
the guards conducted them to Titus, before whom they humbled themselves, and
intreated his merciful regard. To this, the emperor replied, that they were too late in
their application ; for as the temple was now destroyed, it was not unreasonable that the
priests should share its fate, since they ought to perish with the temple to which they
belonged ; and hereupon he ordered them to be put to death. -
The leaders of the faction, now finding how they were beset on all sides, and
JEWISH HISTORY. & 621
surrounded so that there was no possibility of their escape, proposed to enter into a
treaty with the emperor : to which he, with his wonted benevolence of disposition, lent
a favourable ear, partly, indeed, on the recommendation of his friends, and partly
with a view to spare the city, in the hope that the insurgents, by their future conduct,
might deserve his mercy. Titus took his station on the west side of the interior temple,
near the gates which led to the gallery ; and between the temple and the upper town.
there was a bridge of communication by which the Romans and Jews were at this time
separated. On each side, the soldiers crowded round their commanding officers ; the
Romans, on the one part, eager to see how Titus would receive the supplicants ; and the
Jews, on the other, equally eager to learn what chance there was of its being pardoned.
Titus having ordered his men to forbear making any acclamations, and to keep the
strictest peace and most profound silence, intimated to the Jews by an interpreter that
it was his province to speak first, addressed them in a speech, in which, after reproaching
them for their crimes, he promised that all, unless their leaders, should receive his
pardon on submission. ..., - -
To this address, the faction returned an answer, importing that they could not sur-
render on any promise or assurance of safety that the emperor could make, as they were
solemnly sworn not to make any submission ; but, with his permission, they were ready
‘to retire with their wives and children into the desert, and leave to the Romans the
possession of the city. Enraged by the idea of prisoners giving law and prescribing
terms to the conqueror, Titus caused proclamations to be immediately made, intimating
that, for the future, no Jew should presume to apply to him for quarter or protection :
but they now might have recourse to arms, and defend themselves in the best manner
in their power ; for that the laws of war should hereafter determine his conduct towards
them. ... • * . . . -
Hereupon the soldiers had immediate permission to attack them with fire and sword,
and to apply the plunder they could obtain in the city to their own use. On the
present day no step was taken ; but, on the following morning, they set fire to the
council-chamber, the castle, the register-office, and a place named Ophias; whence
the flames, spread to queen Helen's palace in the middle of the mount, destroying
wherever they came, and burning a great, number of dead bodies which crowded the
streets and houses in every part. * -
The next proceeding of the insurgents was to advance to the royal palace, a place of
great strength and security, in which treasure to an immense amount was deposited.
From this palace the Jews routed the Romans, of whom they killed about eight thou-
sand four hundred, and made prize of all the treasure to an immense amount. In the
course of this engagement, two of the Roman soldiers were made prisoners, one of them
of the cavalry, the other of the infantry. The latter was first put to death, and then
dragged through the streets of the city, as if the intention had been to deride the whole
nation by the insult offered to one unhappy wretch. The other prisoner, pretending
that he had a circumstance of some consequence to disclose, was immediately conducted
to Simon ; but, on his arrival, he had nothing to mention that was deemed of the least
consequence : wherefore Ardalas, one of Simon’s officers, received orders to put him to
death. Hereupon his hands were bound behind him, a cloth was tied over his eyes,
and he was conducted from Simon's presence to be beheaded within view of the Romans:
but just in the instant that the executioner was drawing his sword to perform his duty,
the prisoner slipped from him, and effected an escape to the Romans. This circumstance
being made known to Titus, he considered the case, and would not adjudge him to death
for deserting from the enemy in so critical a situation : but deemed it so disgraceful
622 JEWISH HISTORY.
for a Roman soldier to be taken prisoner, that he ordered him to be disarmed and
cashiered, a punishment even worse than death in the opinion of a man of honour.
On the following day, it happened that the Romans routed the Jews from the lower
town, on which occasion they set fire to all the buildings as far as Siloah, and were happy
to see the destruction occasioned by the conflagration ; but they acquired no treasure,
for the insurgents had already safely deposited this in the upper town. . It is worthy
of remark, that the rebels were not of a disposition to lament any calamities their vices
had occasioned ; and they comported themselves with their accustomed pride, even
when fortune appeared to be their determined foe. They seemed to behold the burning
of the city with a degree of pleasure, and publicly said, that as affairs were then
situated, the approach of death would not create in them the least degree of concern or
regret. They had seen the destruction of the people almost to annihilation, they had
been witnesses to the temple being burned to the ground, they had viewed the city in
flames, and were now pleased that the Romans, who were to succeed them, could not
take possession of anything that might afford them satisfaction. -
While affairs were in this situation, Josephus exerted his utmost endeavours for the
preservation of the few remaining inhabitants of a ruined and almost depopulated city.
He applied himself to the passions of the people, by every art of invective complaint,
advice, and encouragement: but all that he could say tended to answer no valuable
purpose : the Jews were not only bound by the sacred obligations of their oaths, but
almost subdued by the superior numbers of the Romans, exclusive of which they were
inured to blood and familiar with destruction.
In this unhappy situation of affairs, they dispersed themselves throughout the city,
searching all the ruins, vaults, and other places of secretion, for such as had deserted.
Great numbers of these being seized, they were all put to death; for they were so weak
that they could not seek their safety by flight, and the dead bodies were thrown to
the dogs. Still, however, famine threatened a death more dreadful than any other.
Many of the Jews now deserted to the Romans in mere despair; for they could not
entertain any other expectation, than that they might be immediately put to death to
prevent the miseries of starving. The insurgents likewise shared the same fate, having
been instigated by the same motives. There was not a single street but what was be-
strewed with the bodies of the dead, some of whom had been starved, and the rest falling
a sacrifice to the rage of the pestilence. - - - - -
The insurgents placed their last hope in concealment. They sought every private
place of retreat, vainly hoping that they might remain concealed till the contest should
be at an end, and the Romans had abandoned their place : they then imagined that
their escape might be safely effected, without reflecting that the all-seeing eye of justice
could penetrate into the most secret recesses. The Jews who had taken possession
of the subterraneous retreats were the authors of more calamity than the Romans in
setting fire to the place. They first robbed and then murdered all who retired for
safety to these places. The famine now raged, to such a degree, that violent contem-
tions arose respecting the coarsest and most loathsome food, I am of opinion, that if
the famine had continued for any considerable time longer, they who survived would
have made no scruple of feeding on the bodies of the deceased.
| Such was the situation of the upper town on crags and precipices, that Titus thought
it would be an impossibility to get possession of it without the erection of new mounts :
wherefore he ordered that these works should be commenced on the twentieth day of
the month Lous. It has been heretofore remarked that carriage was very expensive,
and attended with great trouble; for to the distance of one hundred furlongs from the
*
*
JEWISH HISTORY. t 623
town, the materials had all been cut down for the construction of the works heretofore
erected. . The four legions now threw up a mount on the west side of the city opposite
the rºyal Palace ; while the auxiliaries and the other forces threw up another mount
near the gºllery and the bridge, and fortified the place known by the name of Simon's
tower, which had been constructed by Simon during his war with John.
At this period, some of the Idumean officers held a council together concerning how
their whole body should go over to the interest of the Romans. Having fixed on
their plan, they dispatched five deputies to Titus to make an offer of their services;
and, by these, they sent a petition, imploring the emperor's mercy in the name of their
whole peºple. It must be acknowledged that this application was made very late in
point of time ; but Titus, thinking that Simon and John would make no farther resis-
tance after so capital a desertion, dismissed the deputies with an answer importing that
he would grant the petitioners their lives ; for the truth was that he deemed the Ida-
means to be the most formidable of his opponents. - -
The above-mentioned plot having been discovered, Simon gave orders that the five
deputies should be instantly put to death, and that imprisonment should be the lot of
those from whom they had received their directions, of whom James, the son of Soas,
was deemed to be the principal. As the leaders were now in subjection, no great mis-
chief was apprehended from the common soldiers; notwithstanding which, a stricter
guard was kept over the remainder of the idameans than had been heretofore thought
necessary ; but every effort that could be devised proved ineffectual to prevent their
deserting to the Romans. It is true that many of them were slain in the attempt,
but still greater numbers effected their escape, all of whom were received by Titus,
who had so much generosity and benevolence, that he declined to press the rigorous
execution of his former orders; while even the common soldiers, partly satiated with
the blood that had been spilt, and partly in the hope of obtaining booty, began now to
conduct themselves with more lenity and moderation than they had heretofore done.
By this time, there were none remaining but the inferior kind of people ; and these,
together with their wives and children, were publicly sold like beasts in the market ; *
and at very low prices too, for the purchasers were but few in number. Titus, now
reflecting on this circumstance, and on the proclamation which he himself had issued,
directing that no imore of the Jews should desert to him singly, thought it his duty,
as a man of humanity, to preserve as many of them as possible ; and therefore deter-
imined to revoke his former order, and to receive as many of them as should come to
him separately ; but he would not receive any number together. He appointed proper
persons to inquire into their characters, to discriminate between the worthy and the
unworthy, and to treat every man according to his deserts. *: - -
At this period, there was a priest named Jesus, the son of Thebuth, who com-
pounded for his life with the emperor, on the condition of his delivering up several
of the ornaments belonging to the temple, with some vessels and other articles that had
been presented thereto. In pursuance of this contract, he conveyed out of the temple
and handed over the wall several tables, goblets, and cups, with a pair of candlesticks,
all made of the finest gold. He likewise presented the emperor with a considerable
number of the vessels used in sacrifice, with precious stones, veils, and the habits used by
the priests. - -
About this time, likewise, Phineas, the keeper of the sacred treasure, being taken
prisoner, he gave up a vast number of the habits and girdles belonging to the priests,
together with scarlet and purple stuffs which had been carefully laid by for future use.
He likewise made a discovery of a quantity of cinnamon, cassia, gums, and perfumes,
which were used for the incense daily offered, together with a number of sacred orna--
624 - JEWISH HISTORY.
ments and effects which were the property of private persons. Now though Phineas
was a lawful prisoner, regularly taken in open war, yeſ, in consideration of these dis-
eoveries, he was treated with as much lenity as if he had made them through the mere
effect of his own inclination. * -
After the expiration of eighteen days, the erection of the mounts was completed on
the seventh day of the month Gorpiaeus, (answering to September) at which time the
Romans advanced with their engines for battery. Many of the insurgents, now
despairing to hold possession of the place any longer, abandoned the walls and retired
to the castle, while others concealed themselves in vaults and subterraneous passages.
Still, however, there were some more obstinate than the rest, who were determined to
oppose those who had the management of the batteries. In the mean time, the enemy
was greatly superior to them in numbers and strength ; and the Romans had the farther
* * *
advantage, that their troops were in full health and spirits, and animated with the
success they had obtained over an enemy that, having been unfortunate in their under-
takings, were dejected by their losses, and almost abandoned to despair.
As often as any of the Jews observed a flaw in the wall, or that any of the turrets
yielded to the impression made by the battering engines, they sought their safety by
immediate flying from the place of apprehended danger ; till, at length, even Simon
and John were terrified even to the borders of despair, and fled before the Romaus
were advanced within such a distance as to be able to do them a personal injury ;
for their fears operated to such a degree, that they were frightened at danger whether
real or apprehended. Though these men were some of the most abandoned of the
human race, yet the extreme calamity they endured could scarcely fail of exciting pity
in the breasts of those who so lately knew them boasting of their imagined consequence,
and triumphing in...all the height of presuming arrogance. The change in their affairs
was, indeed, very great, and distressing in the highest degree.
John and Simon now made an attempt on the wall which had been erected round the
city by the Romans. They succeeded, in fact, so far in this attempt, as to make a
breach in the wall ; and their intention was to have attacked the guards, and by that
means to have effected their escape. But when they expected to have been properly
supported in this attack, they found that all their friends had abandoned them : where-
fore they retreated in confusion, as they were led by their fears and apprehensions,
In this distracted state of affairs, every man told such a tale as was inspired by his
own apprehensions. While one brought intelligence that the whole of the wall to the
westward was overthrown, others asserted the Romans were at the foot of this wall ;
and a third party declared that they had entered the city, and that some of them were
in actual possession of the towers. Their imaginations appeared to realize their fears:
they fell prostrate on the ground, lamenting their unhappy fate, bewailing their follies,
and remained in a state of desperation of which no language can convey an idea.
The goodness and the power of God were remarkable and likewise equally conspi-
cuous on this singular occasion : for the tyrannical leaders of the opposition were
eventually the occasion of their own destruction, by abandoning those forts of their own,
accord which could never have been taken unless the besieged had been starved out;
and this they did after the Jews had in vain spent much time on other erections of
inferior strength. By this providential turn of affairs, the Romans became masters of
three impregnable forts, which they could never have acquired in any other manner ;
for the three towers were absolutely proof against battery of every kind.
No sooner had Simon and John, influenced by the impulse of a judicial frenzy,
abandoned the towers above mentioned, than they hurried away to the vale of Siloah,
ilerc they reposed themselves for a short time after the fatigue they had undergone.
-
"JEWISH HISTORY. 623
Having refreshed themselves aud recalled their scattered ideas, they assaulted the new
wall at the above-mentioned place ; but their efforts were so feeble, that they were
easily repulsed by the guards ; for their misery, despair, and fatigue, had so reduced
them, that they had no strength remaining, and were glad to creep away with their
adherents, and conceal themselves in vaults and caverns. -
The walls being now in possession of the Romans, they hoisted their colours on the
towers, and exulted with the most cheerful acclamations at the happy conclusion of a
war which promised so little in the commencement : for they were compelled to believe
that the war was at length ended, unless they had been disposed to discredit the evi-
dence of their own senses. .
By this time the soldiers had spread themselves into every part of the city, ranging
through the streets with drawn swords, and sacrificing to their rage every one they saw
without distinction. They set fire to the houses, and burnt them and all their contents
to the ground. In many houses into which they entered in search of plunder, they
found every person of the families dead, and the houses in a manner filled with the
bodies of those who had perished through hunger : wherefore, shocked at such a sight,
they frequently returned without seizing their intended booty. Yet, notwithstanding
this apparent respect they shewed to the deceased, they gave no proofs of their huma-
nity to the living ; for they put every man to the sword who fell in their way, till at
length the bodies of the dead filled up all the alleys and narrow passes, while their
blood flowed to such a degree as to run down the channels of the city in streams.
Towards night they gave over the practice, but renewed their depredations by means
of fire. t - -
The conflagration of the city of Jerusalem ended on the eighth day of the month.
Gorpiaeus. Jerusalem was a city that must undoubtedly have been the envy of the
universe in all the prosperity that attended it from its original foundation, had it borne
any.proportion to the misfortunes and calamities which befel it in the course of the
siege above mentioned ; and what aggravated these judgments was, that her own sons
proved her destruction, and that she had nursed a race of vipers to prey on the body of
the parent. - w
Titus employed himself in taking a survey of the ruins of this distinguished city:
while admiring the works and fortifications, and particularly the fortresses which the
usurpers, in the extravagance of their folly, had abandoned—while he was contem-
plating the situation, dimensions, and elevation of the towers, with the elegance of the
structures, the curiosity of the design and workmanship, and the masterly execution
of the whole, he expressed himself in the following manner: “If our military operations
had not been aided by the immediate interposition of heaven, it would have been
impossible that we should ever have possessed ourselves of these fortresses. In a word,
it was God who fought for and aided us against the Jews; for a deed has been accom-
plished, which the hands of men or the force of engines could never have effected.”
Titus having delivered himself to this effect, and said much more to the same pur-
pose, his next business was to restore to liberty all those prisoners whom the oppressors
had left in the towers. This being done, and the razing and demolition of the city
completed, these towers alone excepted, he gave orders for the sparing them as a
memorial of his good fortune and success ; for unless they had been abandoned, this.
success could never have arisen, - N--" -
By this time the soldiers were perfectly fatigued with the work of slaughter, not-
withstanding much appeared yet to be done. However, Titus commanded his men to
desist so far as to the sparing all who should not be found in arms, or offer to make.
resistance : yet, notwithstanding these lºw the soldiers exceeded their orders,
*-
626 JEWISH HISTORY.
and put to death the sick and the aged without pity or remorse. They who appeared
to be in full health, and fit for service, were imprisoned in the temple, and in that
quarter heretofore destined to the use of women. Fronto, one of the freed-men and
friends of Titus, was deputed to inquire into the cases of the prisoners, and to treat
them according to their deserts. The abandoned, the seditious, and those who mutu-
ally charged each other with crimes, were put to death without mercy : but Titus
preserved the young and healthy, particularly those of a comely appearance, to grace
his triumph on his entrance into Rome. All those who remained after this selection,
and were above seventeen years of age, were sent in chains into Egypt to be employed
as slaves; and those who were under seventeen exposed to sale, some only excepted, who
were sent into the various provinces of the empire to be engaged as gladiators in the
several theatres, -
In the interim, no less than eleven thousand of the prisoners, who were under the
care of Fronto, were starved to death ; partly owing to their own obstimacy in the
refusal of provisions, and partly to the severity of their overseers, who neglected to
supply them in a proper manner : but one great cause which aggravated this calamity
was the want of sufficient provisions for such an immense number. -
Thus ended the important and melancholy siege ; and the Roman soldiers having no
living object on which to wreak their further vengeance, (for if they had, that ven-
geance would have been continued) Titus gave orders that they should reduce the
city and temple to a level with the ground, and not to leave any building standing,
except the three distinguished towers so often mentioned, which bore the names of
Hippocos, Phasael, and Mariamne ; and a part of the wall to the westward of the city,
on which he intended to erect a garrison. The towers were ordered to remain as an
evidence to future times of the skill and power of the Romans in becoming possessed
of them. This order was executed with the utmost strictness, and the rest of the city
totally demolished and rased even to the ground; so that it scarcely appeared to have
been the residence of human creatures. Thus the factious multitude, whose seditions
had created all the misfortunes, were reduced ; and thus, likewise, was reduced the most
distinguished city on the face of the earth. * * . * * ~ *
. About this period, Simon, the son of Giaras, was made a prisoner, in consequence
of the following singular circumstance : When Jerusalem was so closely besieged, that
Simon was compelled to take refuge in the upper town, and when the Romans had
actually got into the city, he was almost distracted to know how to dispose of himself;
and at length he adopted the following plan. , Having sent for a number of stone-cutters,
miners, smiths, and persons well skilled in iron works; and having provided a great
number of tools and materials proper for their purpose, and provisions for a considerable
time, they descended all together into a dark and private vault. In this place, they
worked their way as far as they were able ; but, finding the passage too narrow to
answer their intentions, they began to dig and mine, with a view to open a passage
through which they might effect their escape; but though they managed their pro-
visions in the most frugal manner possible, they fell short before they had made any
considerable progress in their work, by which means the whole plan failed. Reduced
to the utmost necessity, Simon had recourse to a singular device to terrify the Romans.
In pursuance of his plan, he dressed himself in a white garment, which was buckled
round him, over which was thrown a purple cloak. Thus habited, he ascended from
the ground, under the ruins of the late temple, to the astonishment of the soldiers,
and others who beheld the apparition. As he advanced towards them, the soldiers
assumed sufficient courage to demand his name and business: but Simon refused to
answer their questions, and demanded to speak with the captain of the guard,
JEwish HISTORY. - 62%
Hereupon, they i.mediately sent to Terentius Rufus, who at that time had the com:
mand; and he soon discovered who Simon was, ordered him to be immediately put in
chains, and then related all the particulars of the affair to Titus.
Simon was presented to Titus bound in chains : whereupon he gave orders that he
should be detained a prisoner to grace his triumphant entry into Rome. Some short
time after his arrival, he appointed a day for the celebration of the nativity of his
brother Domitian with the utmost grandeur and magnificence : on this occasion, a great
number of condemned persons were sacrificed to the splendor of the ceremony; for of
those who were destroyed by beasts, by fire, or in combats with each other, it was cal-
culated that not less than two thousand five hundred perished ; yet such was the in-
veteracy of the Romans against the Jews, that they thought even this number, too
small. -
Some time after this, Titus went to Berytus, a city of Phoenicia, and one of the
Roman colonies. In this place he continued some time, and there celebrated the
anniversary of the birth of his father Vespasian, even with a greater degree of pomp.
and splendor than he had done that of his brother, both with respect to the article of
expence, and the public shews exhibited, - -
From Berytus, Titus proceeded to Antioch, where he rejected some frivolous accu-
sations which were brought by the citizens against the Jews. Thence he continued
his journey to Egypt, and embarked at Alexandria for Rome, having previously to his
embarkation dispatched the two legions that had attended him to their former stations,
that is, the fifth was sent to Mysia, and the tenth to Hungary. Simon and John, with
seven hundred of the most comely of the prisoners, were ordered to be sent into
Italy, that they might dignify the triumph of Titus on his entry into Rome.
Titus had a most favourable and agreeable voyage, and was received with as great
honour and respect as his father had been before him ; and, exclusive of this general
respect from the people, Vespasian went out in person to meet and congratulate him ;
a circumstance highly grateful to the public, who now beheld the father and his two
sons meeting together in circumstances of the most auspicious mature.
In a short time after this, the senate passed a decree for two separate triumphs, the
one in honour of the father, the other in that of the son ; but notwithstanding this
determination, Vespasian and Titus resolved that the solemnity to their mutual honour
should be jointly celebrated. When the day was fixed on which it was to take place,
there was hardly a single person in the city who did not attend as a spectator ; so that
when the whole multitude was assembled together, there was scarcely room enough left
for the emperor and his son to pass. Before the break of day, the soldiers marched
to the palace gates, near the temple of Isis, in regular order, preceded by their officers,
to wait the arrival of the princes, who had lodged the preceding night in the temple
above mentioned. Soon after the dawn of the moraing, Vespasian and Titus came
forward, being clothed in purple robes, according to the custom of their country, and
having on their heads crowns of laurel. They proceeded to the Octavian walks, at .
which place the senate, nobility, and knights of Rome, waited for their arrival.
Before the portal, there was erected a tribunal, on which they ascended, and reposed
themselves on seats of ivory, which had been placed there on the occasion; and being
thus situated, orations were made in their praise, while the surrounding multitudes
testified their joy by the loudest acclamations. On this occasion, the princes wore no
arms ; and while the orators were rapidly declaiming in their praise, Vespasian made a
signal for silence, which being strictly obeyed by every person present, he stood up ;
and having thrown his robe over a part of his head, he offered up certain prayer3-
agreeable to the custom on such occasions; and in this Titus followed his example+.
_4.J.2.
633 . . . JEWISH HISTORY,
This being done, Vespasian addressed the company in a concise speech, and then
dismissed the military people to regale themselves at his expence. In the next place,
Vespasian and Titus proceeded to the triumphal gate, which received its name on
account of the grand procession passing that way. Here they took some refreshment;
and, being then arrayed in their triumphal habiliments, they offered up sacrifices at the
gate, and then proceeded in great pomp and solemnity through the midst of the crowd,
that all the people might be gratified by a sight of them. / -
It is impossible for language to convey any adequate idea of the splendor and mag-
nificence of this public exhibition, whether the expence and contrivance of it, or the
novelty of its ornaments be considered. On this occasion, all the most valuable
curiosities which the Roman nation had been collecting through a long succession
of ages were combined to furnish the splendid triumph of one day, and displayed
as a monument of the national grandeur. So great a number of carious performances
in gold, silver, and ivory, equally valuable for their cost and their admirable contexture,
were now exhibited to the public view, that they seemed rather a confusion than a
regular display of riches. There likewise appeared such an amazing variety of purple
garments and Babylonian embroideries, together with jewels and other stones of great
value, which were disposed into the forms of crowns, and other devices, that what used
to be accounted curious was now no longer deemed so. Images of the gods of the
Romans were carried in procession, which were extraordinary for their size and con-
structure; and besides these, there were resemblances of various sorts of living creatures,
which were dressed so as to answer their characters. - -
A great number of people dressed in cloth of gold and purple carried these pageants
through the streets; and they who were more immediately appointed to attend the
pompous train were habited in garments of a singularly splendid appearance. Even
the very prisoners that made a part of the train were dressed with unusual decency,
to hide the misery of their condition, and conceal the marks of slavery that appeared
in their countenances: but in all the procession, nothing was so extraordinary as the
carrying of the machines, many of them were three or four stories in height, so that it is
astonishing how the bearers could support them. The expence of these was propor-
tioned to the contrivance of them ; for the furniture and hangings were embroidered
with gold, ivory, and other things of high value.
In the procession were likewise the most lively and picturesque, representations of
war and all its attendant circumstances. In one place was to be seen the appearance
of a fruitful country totally laid waste ; in another, the destruction of armies; some
being killed, some flying, and others taken prisoners : there were the resemblances of
walls levelled with the ground, forts destroyed, fortified cities entered through breaches,
towns taken by surprize, and streets streaming with blood, while the vanquished were
imploring for mercy. Houses appeared to be falling on the heads of their owners,
while temples were apparently in flames, and rivers found their course through the
conflagrations instead of supplying water to man and beast, and refreshing the fields .
and meadows with their streams. Nor was this any other than an admirable represen-
tation of the sufferings of the Jews, so finely contrived by the ingenuity of art, that to
those who were acquainted with the fate of Jerusalem, it might seem to be a well told
story of the destruction of that celebrated city. -
On each of the pageants was a representation of the manner in which some town or
city was taken, with a figure of the governor of the place. To these succeeded a view
of the shipping, and then were exhibited the spoils that were taken in various places,
of which the most considerable were the golden table and the goldén candlestick which
were found in the temple at Jerusalem. The first of these weighed several talents,
JEWISH HISTORY. 639
and the latter was never applied to the use for which it had been designed. This
candlestick consisted of a large foot; from which there ascended a sort of pillar, and
from that pillar, as from the body of a tree, there arose seven branches, the top of each
branch resembling a lamp ; and the number was seven, in reference to the esteem in
which the seventh day is held by the Jews. The next, and indeed the last trophy
exhibited of the conquest which the Romans had made, was the code of Jewish laws,
which was followed by figures of ivory and gold, intended as an emblematical repre-
sentation of victory; and the procession was closed by Vespasian, Titus, and Domitian,
all mounted on fine horses elegantly caparisoned, and appearing with a dignity becoming
their high rank ; and in this splendid manner they proceeded together to the temple
of Jupiter Capitolinus, and thus put an end to the procession.
When they had arrived at the temple, they remained there for a short time, in con-
formity to an antient custom, which rendered it necessary that they should stay in that
place till they received advice of the death of the general who had commanded the army
of the enemy. The general on the present occasion was Simon Gioras (who had been
led in triumph through the streets) round whose neck a rope being fixed, he was
drawn through the market-place, those who drew him putting him to death, agreeable
to the laws and usages of the Romans in the case of notorious offenders. Intelligence
being brought that Simon was dead, the very air was rent with the shouts and accla-
mations of the multitude. *
The people then offered up vows and sacrifices; and this solemn business being
discharged, Vespasian and his sons returned to the palace, where they gave a most
magnificent entertainment on the occasion. Indeed the whole city exhibited one general
3cene of joy and festivity, and public thanks were every where offered for the final
victory which had now been obtained over their enemies ; a victory which seemed to
promise a lasting tranquillity, while it redounded to the inimortal honour of the heroes
who had acquired it. * - * -- - • -
As soon as the triumphs were ended, and the peace of the empire was secured, Vespa-
sian caused a temple to be erected and dedicated to Peace. This edifice was remarkable
for its richness and elegance, and still more so for the short space of time in which it
was constructed, it was adorned with a great abundance of curious pieces of painting
and sculpture, which had been collected at an immense expence ; and it was, on the
whole, so magnificent and elegant a building, that persons came from all parts of the
world to obtain a sight of it. The golden table and the candlestick, as articles of
inestimable value, Vespasian caused to be placed in this temple. With regard to the
code of Jewish laws, and the purple vestments of the sanctuary, they were deposited
with the utmost care in the royal palace.
The emperor having granted a commission to Lucilius Bassus, appointing him to be
lieutenant-general of Judea, he thereupon succeeded Cerealis Petilianus in the command
of the army, and soon rendered himself master of the castle of Herodion by treaty.
This being done, he collected his troops which were stationed in different parts of the
country, proposing, by the assistance of the tenth legion, to reduce Machaeras, as a
work of indispensible necessity, since that place was so remarkably strong, that it was
a kind of incitement to acts of rebellion ; and its situation was such as to inspire those
in possession of it with fresh courage, though, on the other hand, it was calculated to
repress the ardour of an assailant.
Machaeras is situated on a mountain of immense height, and is of so strong a nature,
that it is rendered almost impregnable. It is likewise, in a manner, inaccessible ; for
nature has surrounded it with vallies that are almost impassible and cannot be filled up.
630 JEWISH HISTORY.
These vallies are of such a depth as not to be surveyed from the mountain without
horror. The mountain stretches sixty furlongs to the west, and approaches almost
close to the lake Asphaltites, and the castle commands a very extensive view of the
district on that side. To the north and south the vallies are very extensive, and appear
to be equally well calculated for the defence of the place. On the east, the depth of
the valley is not less than a hundred cubits ; and opposite Machaeras is a mountain
to which this valley extends. . This place was originally fortified by Alexander, king
of the Jews, who built a castle on it : but this castle was afterwards destroyed by
Gabinius, when he made war on Aristobulus : but Herod the Great, thinking this
mountain well worthy of his attention, particularly in case of any dispute with the
Arabians, who were remarkably well situated to annoy him, he caused a strong wall,
fortified with turrets, to be built round it, and erected a handsome city, in which he
placed a colony of inhabitants; and from the city he made a passage up to the castle.
Round the castle, at the top, he built another wall, at the angles of which were turrets
sixty cubits in height ; and, in the midst of the inclosure, he caused a large and elegant
palace to be erected, which was supplied with water from a variety of cisterns; so that
the situation and conveniences of this place seemed to have arisen from a happy con-
junction of nature and art, each contributing in a liberal manner to its improvement.
Herod likewise deposited in the castle an immense store of military arms, engines,
arrows, &c.; and stocked it with a great quantity and variety of provisions; so
that there could be little danger of the garrison being reduced either by famine or
force. . - &
When Bassus had taken a careful survey of Machaeras, he came to a determination
to besiege the place”; and, for this purpose, he intended to have filled up the valley
to the eastward of the town, and to make his approach from that quarter. His first
proceeding was to throw up a mount opposite the castle with all possible expedition,
as the readiest way to ensure his success. The Jews, who were natives of the city,
now divided themselves from those who were strangers, whom they dismissed as persons
who were unworthy a connection with them, and sent them into the lower town to sus-
tain the first shock, themselves taking possession of the castle, which, from its strength,
they thought would be the most defensible, and a place from which, in case of neces-
sity, it was probable that they might make the best terms with the Romans. In the
mean time, they exerted their utmost industry to repel the attacks of the besiegers.
There was not a day passed in which the Jews did not sally forth in a determined man-
ner, when violent skirmishes ensued, and both parties lost a considerable number of men.
The advantage lay sometimes on one side and sometimes on the other ; the Jews being
successful when they attacked the Romans by surprize, and the latter being the victors.
when they were properly advised of the advance of the enemy, and had time to prepare
for their reception. But it appeared evident that the siege was not to end in this
manner, since a most singular accident reduced the Jews to the disagreeable necessity of
surrendering the castle.
In Machaeras there was a young man of a spirit remarkably bold, daring, and en-
terprizing. His name was Eleazer, and he exerted himself in a very extraordinary
manner, both by advice and example, to check the progress of the Romans, and,
encourage his countrymen to oppose their proceedings. This Eleazer frequently sallied,
forth in a most determined manner, and was constantly the first man to begin an encoun-
ter, and the last to retreat when retreat became absolutely necessary. Now it happened,
after the conclusion of a skirmish, on a particular day, when both parties were retired,
that Eleazer determined to cvince his utter contempt of danger ; and to prove that he..
JEWISH HISTORY. 631
was incapable of fearing any man, stopped without the gate of the city, and entered
into an idle conversation with some of the Jews that were on the walls, seeming to
pay no kind of regard to any thing that might pass around him.
: Eleazer being now within view of the Romans in their encampment, an Egyptian
soldier, named Rufus, took an opportunity to run to him unnoticed, and, seizing him
with all his accoutrements, conveyed him to the enemy. The prisoner was no sooner
brought, than Bassus directed that he should be stripped, laid on the ground, and pub-
licly whipped within view of those in the city. The distressful situation of this youth
afflicted the Jews to such a degree, that the generality of them burst into tears, and
lamented his unhappy fate. Bassus finding how exceedingly concerned the people in
general were for the misfortunes of this one man, a thought struck him that he hoped
to improve it to his advantage ; for he conceived that if he could but increase the
ardour of their passions, they might be induced to purchase the life of Eleazer by a
surrender of the place. The scheme succeeded to the height of his expectation : a
cross was erected, on which it seemed to appear that Eleazer was to be immediately
crucified ; but no sooner was this cross fixed, than the whole garrison exclaimed, as
with one voice, that they could no longer bear their sufferings. Immediately hereupon,
Eleazer intreated them to consider their own situation, and that of himself, who was
sentenced to an ignominious death ; and conjured them to desist from contending against
the superior courage and success of the Romans, to whose dominion all the world had
submitted. - -
Eleazer being of a distinguished family, and having many friends and relations in
the castle, their interest was exerted in support of his earnest supplication ; so that,
in the end, the besieged, compassionating his case in a high degree, dispatched deputies
to the Romans, who were commissioned to offer the surrender of the castle on the con-
dition that Eleazer's life and liberty should be granted him, and that the garrison should
be permitted to dispose of themselves as they thought proper. -
Bassus readily consented to these terms : but the people in the lower town, enraged
to think that they had not been consulted before the agreement was made, determined
to secure themselves by privately retreating in the night. Those who were in the castle
gave notice of this to Bassus as soon as the gates were opened, partly lest themselves
should be suspected to have been concerned in the plot, and partly through envy of
their associates. Hereupon Bassus attacked them ; but the most gallant of those who
first got out made their escape, while the rest, in number no fewer than seventeen hun-
dred, were slain, and their wives and children made slaves. Notwithstanding the above-
mentioned circumstance, Bassus gave Eleazer his liberty, and dismissed the garrison
agreeably to his contract. . - -
The transactions above mentioned being at an end, and Bassus having received
information that great numbers of the Jews who had effected their escape during
the sieges of Jerusalem and Machaeras, had assembled together and retired to the forest
of Jardus, he marched with his army immediately to that place; and, on his arrival,
found that the intelligence which had been brought him was true : wherefore he issued
orders that his cavalry should instantly surround the whole wood, which were so
punctually obeyed, that not a single Jew could make his escape. In the mean time,
the infantry were employed to cut down the trees and bushes which formed those
thickets under which the Jews had taken shelter ; so that by this means they were
deprived of all possibility of concealment, and had no hopes of safety but in cutting
their way through the forces of the enemy. Being reduced to the alternative of
perishing or taking this desperate step, they united in a body, and made a violent
attack on those who surrounded them, who received the assault with the utmost bravery.
632 JEwish HISTORY. *
In a word, the rashness excited by despair on the one side, and determined courage on
the other, combincd to render the engagement equally obstinate and violent. In the
end, however, the Romans obtained the advantage with the loss of only twelve then
slain, and a small number wounded ; whereas every man of the Jews was killed in
the action, amounting in the whole to the number of three thousand. Among these
was the commander in chief, named Judas, the son of Jair, of whom mention has been
made in a former part of this work. This Judas was an officer during the siege of
Jerusalem, from whence he effected his escape through a subterraneous passage. -
At this juncture, the emperor sent a letter to his officer Tiberius Maximus, com-
wnissioning him to expose the lands of the Jews to sale; and declaring that he would
not rebuild any of their cities, but seize them all to his own use. Tiberius was directed
to leave eight hundred soldiers in Emmaus, which is situated about sixty furlongs
from Jerusalem. The emperor likewise issued orders that the Jews should pay a
poll-tax of two drachmas annually ; and this money was to be paid into the capitol,
as similar taxes bad been formerly paid at the temple. -
The death of Bassus, which happened in Judea, made room for the advancement of
Flavius Silva, who succeeded to his government. Silva being informed that all the
country was in due subjection, one castle only excepted, he collected all the forces he
was able, with a determination to make an attack on it. The name of this castle was
Massada, and it was under the command of Eleazar, the leader of the Sicarii, who had
obtained possession of this fortress. .
The Roman general, Silva, now marched to lay siege to Massada, in which was a
garrison of the Sicarii, commanded by Eleazar, who was the chief of the people
bearing that name. Silva soon possessed himself of the adjacent country, and with very
little difficulty: he then disposed of his troops in the most commodious manner possible,
and ran up a wall round the castle, at once to secure his soldiers, and to prevent the
escape of the enemy. He now looked out for a place the most convenient for the station
of his camp, which he found to be on the spot where the adjacent mountain commu-
nicated with the rock on which the castle stood. One great inconvenience now at-
tended Silva ; for the provisions with which his army was supplied by the Jews were
brought from a very great distance ; and, as there was no fountain near the place,
the procuring of water was likewise attended with very great difficulty. g
As soon as the above-mentioned disposition of affairs had taken place, Silva prepared
to commence the siege, which, as will appear from the situation of the castle, was
likely to cost much time, and to be attended with "great difficulty. This castle was
situated on a large and high rock, which was surrounded by deep and craggy precipices.
They who stood at the top could not see the bottom, on account of the higher rocks
hanging over those that are beneath. Even the beasts could not climb this rock, so
difficult was the access, except by two passages; one of which is from the east side
from the lake Asphaltites, and the other from the west side, the former being much more
dangerous than the latter. One of these passages bears the name of the Snake, from the
number of turnings that there were in the ascent; for in many parts of it the stones so
intersected each other, that passengers were obliged to go backwards and forwards
to pass them ; and the road was so narrow that the traveller could not keep both his
feet on the ground at the same time. Exclusive of all things, one false step would have
plunged a man to the bottom of a most horrid precipice. This road was deemed thirty
furlongs, from the bottom to the top of the mountain ; and on this eminence there was
a plain, on which the high-priest Jonathan caused a castle to be built, to which he gave
the name of Massada, and claimed the honour of being the founder of this castle;
which was afterwards fortified and adorned, with immense labour, and at a large.
JEWISH HISTORY. 633
expence, by Herod the Great; a wall being also built round it by Herod, eight cubits
in breadth, and twelve in height, with white stones of considerable value. Herod
likewise caused seven and twenty turrets, each of fifty cubits high, to be erected ;
and made a communication between these turrets and the buildings on the interior side
of the wall. The nature of the soil of the ‘plain being found to be extremely rich,
Herod gave orders that it should be Yell cultivated, with a view that those who might
in future times have occasion to takes refuge in the castle, might be certain of being
supplied with the necessaries of life. Within the limits of the castle, he caused
a sumptuous and magnificent palace to be erected for his own accommodation. The
entrance of this palace was situated so as to front the north-west ; the walls of it were
of great strength, and remarkably high ; and at each of the four corners was a tower of
the height of sixty cubits. The variéty, decorations, ornaments, richness, and splendor,
of the several apartments, baths, and galleries, exceeded all description. The whole
was supported with pillars, each of one entire stone, and so disposed as to give proof
of the strength of the structure and the judgment of the architect. The pavement
and the walls were diversified with stones of a variety of colours. A great number of
large cisterns, hewed out of the rock, for the preservation of water, were dispersed in the
different quarters of the palace to the castle, which was quite invisible from the outside,
and, as hath been heretofore observed, the other passage was rendered altogether Im-
passable ; and, with regard to the western passage, it was totally blocked up by a
tower that was erected in the narrowest part of it, at about the distance of a thousand
cubits from the castle. This will serve to shew how strongly the place was fortified
by art as well as nature, and how difficult the conquest of it must have been cwen with
the slightest opposition. -------- 2.
Thus fortified, this castle had the appearance of being proof, not only against force,
but was unlikely to be subdued by famine ; for, when it was surprized by Eleazar and
the Sicarii, there were found in it great treasures of corn, wine, oil, pulse, dates, &c.
equal to the consumption of many years; and these articles were said by Josephus;
to be as fresh as if they had been but newly deposited, though they had been treasured
up a hundred years. Perhaps this circumstance might be owing to the cKtreme purity
and salubrious quality of the air in so elevated a situation. Agreeably to the king's
order, there was likewise laid up a magazine of various kinds of arms for {lie accommo-
dation of ten thousand men, and also an immense quantity of unwrought iron, brass,
lead, and other articles, which, it is presumed, were intended for some capital
enterprize. - - t
The Jews being now so closely pent up within the walls of Massada, that it was
utterly impossible that they should effect an escape, Silva advanced with his machines
to the only place which he could find up, in order to raise a mount. Beyond the tower
which blocked up the western passage to the palace and castle, there was a large rock,
which bore the name of Leuce; this rock was larger than that on which the castle of
Massada stood, but not so high by about three hundred cubits. Silva had no sooner
taken possession of this rock, than he issued orders to his soldiers to raise a mount
upon it ; and they were so diligent in this business, that they soon got it up to the
height of two hundred cubits ; but finding that it was not of sufficient strength to
support the machines, they raised oa it a kind of platform composed of large stones,
fifty cubits in height, and of the same breadth. On this platform they built a tower
of the height of sixty cubits, which they fortified with iron. Exclusive of their com-
mon machines, they had another kind which had been invented by Vespasian, and were:
afterwards improved by Titus. - -
From the tower above mentioned, the §mu. assailed the besieged with such:
- # * *
*684 JEWISH HISTORY
impetuous showers of stones and flights of arrows, that they were afraid to appear on
the walls. In the interim, Silva directed his battering-rams against the wall, till at
length it was damaged in some places. In consequence hereof, the Sicarii instantly
ran up another wall behind it, which was composed of such materials as to deaden the
, shock, and sustain no kind of damage. This wall was built in the following manner :
A row of large pieces of timber was mortised into another of equal size, and a space
was left between them equal to the thickness of the wall. This space was filled witn
the earth of the nature of clay, and boards were nailed across the frame to prevent the
earth from falling. Thus prepared, it was as strong as the wall of a house ; and the
more violently it was battered, the stronger it became, the earth being more firmly
closed by each stroke it received. - - -
Silva, finding that the battering with his machines did not produce the consequence
he expected, ordered his soldiers to provide themselves with fire-brands to destroy the
works of the enemy. The new wall being hollow, and chiefly composed of timber-
work, it immediately took fire, and the flames raged with the utmost violence ; but the
wind being in the north, it drove the fire with such rapidity on the Romans, that they
expected the almost instant destruction of their machines: but, just at this juncture,
the wind veered to the south, and beat so violently on the wall, that the whole of it
was in flames in a moment. The Romans, grateful for this providential stroke in their
favour, returned to their camp full of apirits, and with a fixed determination to attack
the enemy by break of day on the following morning ; and, in the mean time, to place
strong guards, that their opponents might not escape in the night.
However, Eleazar had no idea of departing himself, or of permitting any of his
people to evacuate the place ; but as the wall was now totally consumed, and there
appeared to be no longer any chance either of relief or security, it became necessary to
consider how their wives and children might be most effectually preserved from the
violences to be expected from the Romans on their taking possession of the place.
Having seriously reflected on this affair, Eleazar determined in his own mind, that a
death of glory would be greatly preferable to a life of infamy ; and that the most mag-
.nanimous resolution they could form would be to disdain the idea of surviving their
liberties. His own sentiments being thus formed, he resolved to endeavour to inspire
others with the same ; and, for that purpose, he summoned a number of his friends and
associates, whom he addressed in a speech strongly recommending suicide.
This was received in a very different manner by his different auditors, some of whom
were charmed with his proposal, and ready to execute it, deeming death an object of
- desire in their present situation; while others, from the tenderness of their nature,
were equally terrified at the thought of destroying their friends, or becoming their own
executioners. They regarded each other with looks of the utmost anxiety, while
their flowing tears testified the sentiments of their minds. Eleazar was greatly cha-
grined at what he deemed a weakness, that degraded the dignity of his plan, and
might tempt those who had appeared to be determined to abandon their resolutions.
He therefore pursued his plan of exhorting the people, but in a different manner ; for
he now discoursed on the immortality of the soul, addressing himself particularly and
with the utmost earnestness to those who were weeping. . . . * -
Eleazar would have proceeded long on this subject, but that the people inter-
rupted him with the warmest expressions of their readiness to adopt the plan he had
recommended, each being ambitious to excel the other in giving this distinguishing
proof of his wisdom and courage; thus passionately were these people devoted to the
destruction of themselves and their families. It was very extraordinary, that when,
they came to give proof of their resolution, not a man of them failed in the arduous
**
*
JEWISH HISTORY .” 635
trial. They retained their kindest affections for each other to the last moment, conceiving
that they could not render a more acceptable office, or give a more perfect proof of
their regard. While they embraced their wives and children for the last time, they
wept over and stabbed them in the same moment, rejoicing, however, that this work
was not left to be performed by their enemies. They considered the necessity of the
action as their excuse, and reflected that they only destroyed their dearest friends to
prevent their falling by the hands of the Romans. In a word, there was not one man
who wanted the necessary courage on the occasion, and they killed their dearest friends
and relations without distinction. : and they thought the destruction of their wives and
children far preferable to the evils to which they would otherwise be exposed.
They who had been the principal agents in the slaughter above mentioned, pene-
trated as they were with grief for the necessity that had occasioned it, resolved not to
survive those they had slain ; and immediately collecting all their effects together,
set them on fire. This being done, they cast lots for the selection of ten men out of
their number to destroy the rest; and these being chosen, the devoted victims embraced
the bodies of their deceased friends, and then ranging themselves near them, cheerfully
resigned themselves to the hands of the executioners. When these ten men had dis-
charged the disagreeable task they had undertaken, they again cast lots which of the
ten should kill the other nine, having previously agreed, that the man to whose lot it
might fall should sacrifice himself on the bodies of his companions ; so great was the
trust that these people reposed in each other. The nine devoted victims died with the
same resolution as their brethren had done ; and the surviving man, having surveyed
the bodies, and found that they were all absolutely dead, threw himself on his sword
among his companions, but not till he had first set fire to the palace. - * - *
This melancholy scene, which happened on the fifteenth day of the month Xanthicus, .
was now concluded ; and the deceased had imagined that not a single Jew would
fall into the hands of the Romans : but it afterwards appeared that an old woman,
and another woman who was related to Eleazar, together with five children, had escaped
the general massacre by concealing 'themselves in a common sewer. Including women
and children, no less than nine hundred and fifty persons were slain on this occasion.
On the dawn of the following morning, the Romans prepared their scaling-ladders
in order to make an attack; but they were astonished in the highest degree on not
hearing any noise but the cracking of the flames, and were totally at a loss what con-
jecture to form. On this they gave a loud shout, (such as is customary when a battery
is played of) in expectation of receiving an answer. This noise alarmed the women
in their place of retreat, who, immediately coming out, related the truth to the Romans
as it really had happened. The story, however, appeared so extraordinary, that they
could not give credit to it : but they exerted themselves in extinguishing the fire ;
and being employed in this service till they came to the palace, there they found the
bodies of the deceased lying in heaps. Far, however, from exulting in the triumph of
joy that might have been expected from enemies, they united to admire what they
deemed the steady virtue and dignity of mind with which the Jews had been inspired,
and wondered at that generous contempt of death by which such numbers had been
bound in one solemn compact. . . . . &
The temple and holy city thus destroyed and levelled with the ground, and the whole
nation either miserably buried under its ruins, or dispersed into other countries, might,
one would think, have opened the eyes of the poor remains of that once favoured people,
and crushed at once all hopes and expectations of any other deliverer but him whom
they had rejected and crucified. Many of them were indeed moved ; but the far º,
gicater part remained in their infatuated state, and, according to Christ's own prediction.
636 :JEWISH HISTORY.
have been dispersed ever since over all the world, to attest his truth and their own
obdurate blindness, till the happy time comes when the veil shall be taken off their eyes.
When that will be, is one of those secrets which God has been pleased to leave as yet
unrevealed, and which it would be vain and presumptuous to search too curiously
after, & - -
After the reduction of Jerusalem and Judea, Agrippa and his sister retired to Rome,
probably with Titus, who was excessive fond of both, but especially of Berenice.
We have seen, through the course of this last war, how serviceable the brother had
been to that general, aecompanying him in person, and assisting him with men and
ammunition, for which we were told Titus got his kingdom enlarged by the emperor,
and procured him prastorian honours. But his extraordinary friendship for that prince
flowed chiefly from his special fondness for his sister, as if she had been his real wife.
"Titus, nevertheless, had proulised her marriage, and would in all probability have kept
Jiis word, had he not found that the Romans were wholly averse from it, partly on
account of her being a Jewess, and partly on that of her royal descent. To pave him-
self, therefore, the way to the empire, he was forced to discard her, in opposition to
both their inelinations. What became of her afterwards is not worth enquiring. As
ièr Agrippa, he was the last of the Heródian race that bore the royal title, and is sup-
osed to have died at Rome about the seventieth year of his age, and in the nineticth
of Jesus Christ. Josephus has this remarkable saying on the Herodian line, that they
all failed within a hundred years, though they were at first so numerous, as we have
seen them in the genealogy of Herod fie Great.
We have already had oecasion to mention the number of the slain, as well as of the
}risoners, according to Josephus. A curious author has since taken the pains to make
a fresh computation out of him of all that perished in the several places throughout
that kingdom, and out of it from the beginning to the conclusion of the war, in which
we believe our readers will be glad to see the whole amount of the several bloody ar-
ticles, as it were, at one view. They are as follows ;
At Jerusalem, by Florus's orders 630 Slain at Taricheap 6,500
By the inhabitants of Caesarea in hatred. Slain or killed themselves at Gamala, whero
to the Jews • . 20,000 || none were saved but two sisters 9,000
At Scythopolisin Syria 30,000 || Killed in their flight from Gischala 2,000
By the inhabitants of Ascalon in Palestine 2,500 At the siege of Jotapata, where Josephus.
IBy those of Ptolemais 2,000 commanded 30,000
At Alexandria in Egypt, under Alexander, Of the Gadarens, besides a vast number
the apbstate Jew 50,000 that drowned themselves 13,000.
At Damascus . 10,000 || In the village of Idumea 10,000
At the taking of Joppa e 8,400 || At Gerasium: - 1,000
In the mountain of Cabule 2,000 || At Macheron 1,700
In a fight at Ascalon , 10,000 || In the desert of Jardes , 3,000
In aris ambush 8,000 | Slew themselves at Massada 960
At the taking of Aphcc 15,000 || In Cyrene, by the governor Catulus - 3,000
Upon mount Gerazim 11,600 | Perished at Jerusalem by sword, famine, -
Drowned.at Joppa by a sudden storm 4,200 pestilence, and during the siege 1,100,000
According to this account, the whole amounts to 1,337,490; besides a vast multi-
tude that died in the caves, woods, wildernesses, common sewers, in banishment, and
many other ways, of whom no-computation could be made, ; and ten thousand that were
slain at Jotapata more than our author has reckoned. For Josephus mentions expressly,
forty thousand, but he only thirty-thousand. w -
• Fº I N I S.
[Brightly, Pºinter, Bungay.] . . -
I N D E X.
mº ºm-
CHAP. PAGE.
I. Retrospect of the events which preceded the incarnation of our Lord.......... l
II. The nativity and childhood of Christ---------------------------------------- - 37
III. The state of the Jews at the commencement of our Lord’s ministry-----------. 62
IV. The ministry of John the Baptist.------------------------------------------. .95
V. Our Lord's ministry, from the imprisonment of John the Baptist to the
Sermon on the Mount.------------------------------------------------ .... 120.
VI. From the Sermon on the Mount to the first mission of the apostles... -----...- 154
VII. From the first to the second mission of the apostles-------------------------., 178.
VIII. From the sending out of the apostles by pairs, to the Transfiguration.......207
IX. From the Transfiguration to the Feast of Dedication.----------...----...... 233;
X. From the Feast of Dedication to the resurrection of Lazarus--------------.255.”
XI. From the resurrection of Lazarus, till our Lord's public entry into Jeru-
salem--------------------------------------------------------------------276
XII. The discourses and transactions of our Lord, from his public entry into Jeru-
salem till Judas covenanted with the chief priests to betray him----...... 292
YIII. The discourses and transactions of our Lord at his last passover.--...------- ... 326
XIV. The last sufferings of our Lord.--------------------------------------------. 345.
XV. Christ's several interviews with his disciples, from his resurrection to his
ascension into heavon----------------------------------------------------362
XVI. The history of the Christian Church, from the ascension of our Lord to the
death of Herod Agrippa----------------------------------------------.390.
XVII. The life and writings of the apostle Paul..................................422
XVIII. The lives and writings of the four Evangelists............................ .474
XIX. The history of other persons mentioned in the New Testament.... . . . . . . . . . . .498:
XX. An account of the troubles of the Jews, particularly those calamities which
fell upon them at the time of the destruction of Jerusalem..............524.
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